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COPYRIGHT DEPOSnV 




ABSALOM D. SHABAZ 



LAND OF 
THE LION AND THE SUN 



PERSONAL EXPERIENCES, 
THE NATIONS OF PERSIA 
-THEIR MANNERS, CUS- 
TOMS AND THEIR BELIEF 



BY 

ABSALOM D. SHABAZ 

AUTHOR OF "MOHAMMED THfe LAST PROPHET." 



ILLUSTRATED 



PUBLISHED BY THE AUTHOR 
CHICAGO. ILL. 



I\S^ 



66 



COPYRIGHTED 

BY ABSALOM D. SHABAZ. 

COPYRIGHTED 1915 



fE6 23 19/5 



/^^ 



CU391854 



PREFACE. 



The purpose of this book is not merely to set forth the con- 
ditions of Persia, though it includes the social characteristics of 
the people, the religious beliefs of the Eastern churches which to 
many of you are perhaps but little known, the ecclesiastical customs 
and the nations of Persia in general. But its object is to encour- 
age the missionary spirit; to quicken and kindle anew the fires of 
divine love in the hearts of all to whom this book may come; to 
spread the blessed Gospel of our Lord Jesus Christ; to hasten the 
day when millions that now sit in darkness and the shadow of 
death may turn their faces toward the light. I hope no Christian 
will fail to give serious and sympathetic attention to my efforts 
in spreading the Gospel among my countrymen, the Mohammedans. 

ABSALOM D. SHABAZ. 



lai 



REV. HASERODT'S LETTER. 



Thia book, entitled : ' ' Land of the Lion and the Sun, ' ' written 
by Absalom D. Shabaz, will prove, we judge, both highly inter- 
•ffting and instructive to the reader. The author's description of 
hardships and sufferings endured by him after announcing to his 
parents, relatives and friends, his intention of devoting the re- 
mainder of his life to the spreading of the Saving Gospel of Jesus 
Christ among his countrymen, is extremely fascinating, and might 
well serve to encourage particularly those among us whose faith in 
the Saviour is being put to test by diverse persecutions and suf- 
ferings. Instructive the book will be found to be in as much as 
it points out customs peculiar to the Oriental people, and sets forth 
the essential teachings of the various false religions spread through- 
out the extensive Persian Empire. One cannot fail to realize what 
a blessing the Grospel in its purity would be to those millions over 
there, who for ages have groped about in spiritual darkness, which 
must lead them to everlasting night and death. All prayers and 
efforts, and aid rendered by us in behalf of the spreading of the 
Gospel in Persia is most assuredly in aceordance with the will and 
desire of our Saviour, of whom we read, Matth. 9, 36-38: *'But 
when Jesus saw the multitudes. He was moved with compassion on 
them, because they fainted, and were scattered abroad, as sheep 
having no shepherd. Then said He unto His disciples, the harvest 
truly is plenteous, but the laborers are few; pray ye, therefore, 
the Lord of the harvest, that He will send forth laborers into His 
iannest.** 

?EV, H. HASEEOBT. 



CONTENTS. 



Page 
Personal History 1 

School and Printing 34 

Modern Persia 43 

Mohammed and Mohammedanism 48 

Fire Worshipers 109 

Yezidis, or Devil Worshipers 116 

The Kurds 121 

The Armenians 128 

The Nestorians — Assyrians 164 

Mohammedanism and Christianity Compared. Questions Con- 
cerning the Creator and the Faith 177 



ILLUSTRATIONS. 

Page 
Frontispiece. 
Map of Persia. 

David Bar Joseph in Mohammedan Priest Costume 15 

Mar Gabriel, Bishop of the Nestorians at Oroomiah City, and 

his Nephew, who were Massacred by the Kurds 25 

Absalom D. Shabaz in Persian High Class Costume 39 

Agha-Mohammed-Khan, the Founder of the Present Dynasty, 

and Feth-AUe-Shah, one of the Persian Kings 42 

Mohammed and the Koran 51 

Mohammedan Villagers 54 

Mohammedan Lady's Indoor and Outdoor Costume 57 

A Young Persian Governor 65 

Zoroaster, the Founder of the Fire Worshiper's Religion _» 110 

A Devil Worshiper's Priest 117 

A Kurdish Highwayman 122 

An Armenian Christian Lady 151 

Traveling in Persia 169 

A Nestorian Lady 173 

vii 



CHAPTER I. 
PERSONAL HISTORY. 



I was born in the district of Aderbajan, northwestern 
part of Persia, on the fifteenth day of July, 1874, in the 
little village Geogtapha, four miles from Oroomiah City. 
Both City and Village are famous in the ancient and 
modern history of Persia as the home of distinguished 
and learned scholars; and to-day men are found there 
who are well fitted for the advancement of the kingdom 
of our Lord. 

The village Geogtapha derives its name from 
*' Geogtapha, " the blue hill, one of the hills remaining 
from the time of the fire-worshipers. It contains about 
300 families, mainly Nestorians and Assyrians. Here is 
found '^Asleys Spring," which attracts visitors from 
many parts of the country, who leave in sadness and 
ofttimes with tears in their eyes. Here is found the 
image which the Babylonians worshiped, dated cent- 
uries before Christ: also relics of the Parsees, or fire- 
worshipers, which are a proof of their worship of hand- 
made images. And here are found the tombs of men 
who were firm in confessing the Christian faith, and 
became martyrs to their trusting faith in the Saviour. 

The territory of Oroomiah, enclosed by the moun- 
tains and the lake of the same name, and comprising an 



area of ^ve hundred square miles, has no less than three 
hundred hamlets and villages. The city near the center 
of the plain is built on ground rising 400 feet above the 
lake. The lake, ninety miles in length by thirty in 
width, is 4,000 feet above the level of the sea, and its 
waters are so salt that fish cannot live in them. The 
plain has fruitful fields, gardens and vineyards, and is 
irrigated by considerable streams of pure water. The 
landscape is one of the loveliest in the East. Such is 
the place where my home is located. 

At an early period of my life Mohammedanism had 
gained considerable power over the Christians and the 
Jews, but still Christ, the morning star, shone brightly 
over the little band of helpless Christians. Enemies had 
tried to exterminate all the followers of Christ, the light 
of the world, but the hand of the Almighty protected the 
lovers of his name, and did mercifully rest them on BSs 
everlasting promises even in the time of trouble. 

As a rule, all the Christians who dwell in Persia, or 
all who are descendants of Christians baptize their chil- 
dren at a very early age. My parents, therefore, had 
me baptized while an infant, in Mar-Zaya, one of the 
Nestorian churches, and the only church in the village 
of Geotapha at the time. In later years they were in- 
terested in the educational work in the village, which 
was conducted by native Christian teachers. When I 
was five or six years of age they sent me to school. At 
first I was treated with kindness, but was soon beaten 
with a switch on my hands and feet till I bled profusely, 



and was unable to walk or use my fingers for a long 
period of time. Frequently I was forced to hold one of 
the little fellows on my back while he was being beaten 
by the teacher. It was a very common occurrence that 
the teacher would threaten the boy, if he dared cry or 
move while on my back, with double the punishment. 

Newcomers were at first treated kindly, but later on 
punished unmercifully. Our teacher was wont to say : 
* ' The switch has come from Paradise for little children, 
therefore you must not complain." Naturally we com- 
plained to our parents, but they said: **The teacher 
knows better than you, and he will make strong men 
of you," so we dared not resist, but had to bear the 
punishment. 

The following year we had a new teacher who did 
not apply the switch, but used other methods of punish- 
ment. The punishments of winter were : To stand bare- 
footed in the snow for about fifteen or twenty minutes, 
or hold a piece of ice in the hand for the same length 
of time. The punishment of summer were : to stand on 
the right foot and hold up a weight of three or 
four pounds in the right hand for a certain length of 
time ; or we were stood against the wall to be spat at by 
the boys, and were called ** Jew, Jew." These were the 
punnishments for being absent from shool, or if we did 
not give satisfaction in our lessons, or disobeyed any of 
the following rules of the teacher : 

1. Every boy must wash his hands and face every 
morning, and salute his parents before leaving the 
house. 



2. Every boy must wash his feet and legs up to his 
knees at least once a week. 

3. Every boy must leave his shoes in the hall and 
place them properly before entering the schoolroom. 

4. No one must speak during the school hours, nor 
call others nick-names. 

5. No one is allowed to drink water by the big 
pitcher. 

6. No one must bake nuts or raisins on the stove, or 
touch it with the hand. 

7. Every boy must salute old people, in the street or 
elsewhere, whether he knows them or not. 

8. Everyone obeying these rules, will receive a re- 
ward at the close of the school term. 

In the village schools I learned to read and write; 
studied geography, arithmetic, Turkish, modern and an- 
cient Syriac, committed to memory the Lord's Prayer, 
Apostle's Creed, the Ten Commandments, and a few 
portions of the New and Old Testaments. 

At the age of twelve, in the year 1886, 1 entered the 
preparatory school of the Presbyterians at Oroomiah 
City, and remained there for three years. My reader 
will readily understand, in this school I took higher 
branches and had more religious instruction than in the 
country schools. 

In the year 1889, I entered the Oroomiah College, 
the only higher educational institution in that district 
at the time. It was conducted by the Presbyterian mis- 
sion board. Any young man seeking an education might 



attend this college. Many young men had come from 
different parts of the country to obtain an education, 
preparing themselves for some work of their choice. 
Here I had a splendid opportunity to learn the native 
languages, and to study the Scriptures, which was my 
heart's desire ; I also took all other classes according to 
the rules of the institution. I attended here three suc- 
cessive springs, and taught school in the country during 
my winter vacation. 

I must admit that I at first punished the boys in my 
school in the same manner in which I had been pun- 
ished. I taught four different languages, namely: 
Syriac, Persian, Turkish and Chaldean, also arithmetic 
and geography. But the object of the school was not 
merely to teach the languages. My purpose was a 
higher and nobler one, to lead my pupils to Christ, the 
friend of little children. This end, I soon perceived, 
could not be accomplished by indiscriminate use of the 
switch, but rather through simple instructions in the 
Word of God, and in this work I need to be prompted 
by the love of Jesus. 

Instead of inventing modes of punishment, I regarded 
it my duty to instruct the boys from out the Bible and 
taught them the Lord's Prayer, the Ten Command- 
ments', and the Apostles' Creed. I now for the first 
time took the Bible and visited the parents of the boys, 
reading to them from the Gospel. I could not preach 
as yet, but only read. Sometimes I would read from six 
to ten chapters,and they wanted me to come again. They 



6 

said: **We never tire of hearing the Word of God." 
Their encouraging words filled me with an earnest 
desire daily to read the Word of God to hungry souls. 
This experience gave me knowledge of the spiritual 
needs of the people round about me. 

Satan assailed me at times, but the clear passages of 
Scripture guided me to the place of refuge, **Cast thy 
burden upon the Lord. ' ' I cried unto my Saviour, who 
always, and even now, for the sake of His suffering and 
death, brougth peace and comfort to my troubled heart, 
and the blessed hope of eternal salvation. I besought 
Him to have mercy upon me and protect me against sin 
and Satan, those powerful enemies of my soul. The 
Saviour graciously heard my prayers and kept me from 
falling a prey to the temptation of the evil one. After 
having thus experienced the saving grace of Jesus, how 
could I but prove my faith in Him and show my love 
toward Him ? The love of Jesus urged me to testify of 
Him to such as knew Bttm not. 

I now gave a more serious attention to the Koran 
and other religious books of the Mohammedans, in 
order to be able to point out the falsehoods and errors 
of their false prophet, and bring unto my people the 
blessed Gospel of Christ, which alone satisfies the needs 
of the human heart; also the manuscripts which I had 
purchased for the purpose of obtaining a better under- 
standing of the holy Scriptures, formed a part of my 
study. 

I knew the language, the country and the natives, 



and it was my earnest desire to bring Mohammedans 
unto the light of the Gospel. I was certain many would 
leave their idle hopes and accept Christ if they only had 
the privilege of hearing the Word of Life. I did not 
doubt that many were anxious to receive Christ as their 
Saviour, and I believed many souls could be saved if 
they but had a preacher. I was certain, too, that a 
great many would prejudicate and persecute me; but 
I said, only death shall keep me from my mission. 

In speaking so freely, I incurred the enmity of my 
own people, who were not pleased with this step ; but 
by the grace of God and through the financial assistance 
of my father, I was enabled to enter the service. Many 
openly opposed me ; many of them attempted to turn my 
heart, but in vain. There were few to sympathize with 
me in my dangerous undertaking, and no one to com- 
fort me; only the words of my Heavenly Father, **I 
will never leave thee nor forsake thee, even unto the 
end, ' ' gave me sufficient strength and courage. 

I tried my utmost to comfort my parents during the 
last few days of my stay at home. Finally the hour of 
parting came; I must take leave of them; we might 
never meet again ! I do not wish to bring back to my 
memory their cries and calls, but can never forget my 
silveryhaired grandmother^ as she knelt on the ground, 
with her arms toward heaven, beseeching me that I 



1 When one leaves his hime for a distant journey, according to 
the custom of the country, his near relatives cast dust upon their 
heads, cry and mourn for him several days. 



8 

must not leave her. I closed my eys so as not to see my 
beloved friends in the hour of lamentation, and departed 
for the journey, thinking of the words which Christ 
spoke, "Whosoever doeth the will of my Father, he is 
my mother, brother, and sister. ' ' 

I would have stayed and labored among my people 
at home, but the district of Oroomiah is mostly inhab- 
ited by the Nestorians, and as there were many Pres- 
byterian, Catholic, and Episcopal missionaries working 
in that district, I did not wish to interfere with their 
work, nor to mingle with the people among whom they 
had settled, I left this place to proclaim the Gospel unto 
such as had not heard of sects, and were ignorant as 
well of divine revelation. I found it also necessary to 
go to the capital to settle a few business matters for my 
father. The prospect of taking this journey delighted 
me greatly, for I had long wished for it. Having the 
capital in view, I left Oroomiah to do missionary work 
and to attend to my father 's business. 

Reaching a caravan that I was to join, I found all 
the travelers except myself to be Mohammedans. They 
were about fifty in number. Some had horses, others 
mules or camels. The music, the singing, the shouting 
and the sound of the bells that hung on the necks of our 
animals could be heard a mile away. In the evening 
every man smoked his opium and behaved as he was 
accustomed to do ; women also smoked. I had to enter- 
tain myself, and I thought of my duties toward such a 
people. I knew it was not an easy matter to converse 



with them about the Christian religion; on the other 
hand, to bring these poor, lost souls under the Christian 
banner was the sole purpose of my leaving home. I 
prayed — Lord ! Thou knowest that these people do not 
believe in Thee, for they know Thee not. Thou knowest, 
they have not heard of Thy Son, Jesus Christ. And Thou 
knowest, I have devoted my life, by Thy grace, to pro- 
claim unto them Thy Word and Thy Truth. Father, 
give me Thy Spirit and power, that I may not fear 
those that kill the body ! 

Within a few days I had spoken to several of them. 
They did not agree with me, but showed no sign of 
wanting to ill-treat me. Within a short time all knew 
what I intended to do. Occasionally they approached 
me and asked questions about the Christian religion. I 
spoke to them the truth which I had learned from the 
Scriptures. At times, when some did not like my speech 
they rushed at me with their knives to take my life. 
I spoke fearlessly and gently; and nearly always some 
one from among their company would defend me, tell- 
ing them I was not deserving of such treatment. (This 
was the beginning of my work among the Moham- 
medans, which took place about the year 1893 ; while at 
home I had labored among the Nestorians and Assy- 
rians.) 

I told them I did not fear death, as I knew I would 
be saved, but that they must answer for it if they took 
my life. Some of them appeared to be friendly, yet I 
knew my life was not safe while among them. I scat- 



10 

tered the seed of divine truth among them, but many of 
my companions seemed to become hardened at hearing 
me. Whenever we passed a rocky place, they attempted 
to throw me down ; oft en while crossing rivers they tried 
to push me into the water, but the Lord saved me from 
their hands. 

The people in the interior are ignorant, but at the 
same time cruel. They have no education of any kind to 
speak of. They live among the rocky mountains of 
Persia. Their houses are under the ground. People 
and cattle live in the same dug-out. They eat and sleep 
under the same roof, without any comfort or peace, and 
everywhere sin and misery abound. Human beings 
seem like wild beast, ready to kill for a trifle. "We spent 
nights in their homes, — ^sheep, oxen, horses and men 
sleeping in one circle. I visited families and groups of 
people, trying to bring them the Gospel. There was 
opportunity to work among them without much danger, 
as these people have scarcely any religion. My words 
seemed strange to them at first, but they soon under- 
stood my mission, and I taught them Christian truths. 
Many were pleased to hear me speak of God. Many 
promised not to steal nor disobey what I had spoken to 
them, but try to be honest and true to God. They were 
sorry when I left; asking me to return to them again, 
and in the meantime to pray for them. I felt happy 
and satisfied with the result of my brief visit to these 
people, and departed rejoicing in my soul, with a more 
hopeful spirit to continue my work. 



11 

When approaching large towns, my companions 
seemed gentle and social ; when out in the country they 
were rough and cruel, knowing there would be only a 
few to protect me ; and whenever we stopped on our 
journey they spread the rumor that I was an infidel. At 
Salmas, Tabrez, Zangon, and Caspian, principal cities 
of the district, I met with a few missionaries who did 
the same work as I. In these cities one had the opportu- 
nity to work among Armenians and Syrians. The lead- 
ers of the Mohammedans are strongly opposed to Chri- 
stian workers, and will not allow any one to preach the 
Gospel in public or even in private if it becomes known 
to them. 

At length we came to Teheran, the capital of Persia, 
where I parted from my company, and secured a place 
to begin my work in that great city. I remained there 
nearly two years, and met with fair success, though I 
suffered persecutions and attacks while teaching in my 
day school, also in our meetings. One evening I was 
called to visit a family. Some enemies of the Gospel 
had watched me closely. As I opened the door to leave, 
a gun was fired, aimed, as it seemed, at my face. I fell 
to the ground. The bullet missed me, but the powder 
nearly blinded my eyes and affected my head to such 
an extent that I suffered from it for a long time. An- 
other time I was going home from a meeting held at the 
home of a new convert, about 9 :30 in the evening. That 
is considered a very late hour in the city. I carried no 
lantern on this occasion, for fear I might be seen and 



12 

attacked. I crossed a vacant lot near the settlement of 
the English consul, then turned to the right on my way 
to the American settlement.^ Suddenly some one came 
running and took and draged me aside, threatening to 
stab me if I dared utter a sound. Aware of the danger, 
I braced myself for victory or death : I had nothing with 
which to defend myself. The stranger asked me to go 
back with him through the vacant lot, but I refused, 
anticipating his evil intentions. He, however, compelled 
me by force to walk with him a few yards. I knew that 
a little further on I would have the point of the cold 
steel thrust into my heart. While we were walking on 
I pushed him into the ditch and ran back. As I turned 
to see if he was following me, he fired his pistol at me, 
wounding me in the left leg. Even to-day the bullet 
would bring back to me the recollection of that awful 
night. Again and again they secretly attempted to kill 
me, and that too, in the very heart of the great capital. 
My heavenly Father, however, kept me safe. He scat- 
tered the enemies even as chaff before the wind. He 
made them tremble to appear before the magistrates for 
persecuting His servant without cause. He turned their 
courage into cowardice. He destroyed their hidden 
plans, and made them stumble in the night; and gra- 
ciously did He guard His servant against all harm and 
danger. He watched over me by night, and gave me 
courage by day to preach His word without fearing the 
persecutions. *' Though I walk in the midst of trouble, 

1 1 was, let me add, the guest of the clerk, Merza Kahraman, 
my friend, to whom I sometimes allude in this book. 



13 

Thou wilt revive me: Thou shalt stretch forth Thine 
hand against the wrath of mine enemies, and Thy right 
hand shall save me." 

Here at Teheran I visited Fakr-Il-leslam *'the crown 
of Mohammedanism, ' ' whom they called second Moham- 
med, and who is one of Christianity's fiercest foes. I 
saw the book which he has written against the Bible. He 
is endeavoring to stop all the Bible-workers from labor- 
ing among his people. He is my uncle. He, however, 
accepted Mohammedanism when he was a child, and 
since then has labored in the interests of that religion. 
We often spoke together, and told him that he was 
sinning against God and his own better knowledge. 
One time he asked me, would Christ forgive him if he 
turned to be a believer in his last days ? I said, it might 
be too late — why not now? His self -righteousness 
would not permit him to sink down in repentance before 
Jesus. Yet I hope God will some day break the carnal 
will of this man and make him a true believer. Should 
he become a Christian, he would undoubtedly prove a 
great help to the cause of Christ. 

Through his influence I gained the acquaintance of 
many priests and high officers. He thought, perhaps, I 
would change my faith and come to believe in Moham- 
med by associating with the nobility of the capital. Con- 
trary to his opinion, I tried, wherever I went, to interest 
my acquaintances in the Christian work, and spoke the 
"Word of God to them. I also gave them copies of the 
New Testament, hoping that by reading them they 



14 

might find the way to Christ. My uncle, obtaining 
knowledge of my work, became enraged. He invited 
me to his house, chained me hand and foot, and tied me 
by the neck to a nail in the wall, and ordered his ser- 
vants to take off my clothes; he then brought some 
sticks or willow wands, which he had kept in water to 
prevent them from breaking easily. The servants, and 
he also surrounded me, each armed with a stick, with 
which they whipped my feet and body, until the sticks 
were broken. The blood had spotted the stones all 
around me; even his white garments were stained by 
drops of blood. He wanted to force me to promise him 
that I would immediately give up all missionary work 
in the city. I, however, did not promise, and was left 
in the same condition until the next morning, then new 
sticks were brought and the savage performance of the 
day before was repeated for an hour or more. Merza 
Kahraman, however, came to my rescue and relieved me 
from further torture. I am much indebted to this gentle- 
man for kindness and good service. 

Shortly before this incident took place several mol- 
lahs or priests and I were in the same carriage going to 
Shah-abdel-azem,^ to see the procession at the anniver- 
sary of the Shah's accession to the throne. At the end 
of the journey, the mollah nearest to me showed signs 
of anger and was very unpleasant. I asked him what 



1 Shah-abdelazem is a little town about fifteen miles south of 
Teheran. The tombs of the Persian kings are found there. It is 
also a place of refuge for the Mohammedans. 




DAVID BAR JOSEPH, 



IN MOHAMMEDAN PRIEST COSTUME. 



16 

the cause was. In reply he said, because my clothes 
touched him, and I being a Christian, this would 
prevent an answer to his prayers. Nevertheless, they 
had taken me out that day for the sake of compelling 
me to become a Mohammedan ; of this I became aware 
afterward. But on the same day the Shah was shot, 
and they were unable to carry out their plan. 

Fearing further persecutions, I left Teheran for a 
visit to Koasestan. The weather was exceedingly hot 
and we rested in the open fields, besides springs of 
water and amid green pastures. This gave pleasure to 
the stranger, and here was food and drink for the cattle, 
and here life to the natives. My thoughts were lifted 
to him who is the creator and preserver of all. But also 
amid these beutiful surroundings my troubles coun- 
tinued. In the day-time weariness and cruel compan- 
ions ; at night, fear of robbery and murder. But I en- 
trusted my life into the care of my Saviour, Jesus, and 
praised His name. 

The Lord my God I praise and bless, 
For He has heard my soul's distress; 
And has inclined His ear to me. 
If then, He now the same will be. 

The Lord protected me and I went about my work 
as before. Wherever I met natives, I spoke to them the 
cheerful words of the Gospel ; if I met a man who could 
read I gave him a copy of the New Testament. During 
six months of my stay in that district, I worked happily 
and cheerfully in each town and village through which 



17 

we passed. On this journey I learned to know more 
fully the spiritual needs of the natives, and with a 
happy heart, I preached the Word of God to my coun- 
trymen, the Mohammedans. After visiting a few other 
districts, I departed for Aderbajan, to visit my new 
converts and my parents. Winter had entered the 
land, clothing mountains and plains in its spotless robe 
of purity. The Stately trees were robbed of their foliage. 
All the beauties and pleasures of the summer days had 
passed away. Instead of the calm, mild sunshine of 
summer there was the wind and cold of winter. Travel- 
ing over the rocky mountains at this time of the year 
was a dangerous undertaking, and we also feared it. 
Far as we could see, our eyes beheld in the distance 
groups of natives passing by in noisy caravans. At this 
time our party was composed of six men with their 
horses to carry us through the snow. 

Two of the men and I stopped at a small hotel to buy 
some refreshments ; the rest took care of our horses and 
moved on slowly. About half an hour later we started 
after our companions, who had passed around the hill 
and were out of view. We should never see them again ! 
Alas! in a few minutes a snow storm swept across the 
road. The snow fell thick and fast. We kept close 
to each other, but soon strayed from the road. We lost 
the right direction, but plotted on over hills and 
through valleys with no one to guide us. We struggled 
in this way for several hours until I became exhausted. 
I told my comrades to continue until they found a vil- 



18 

lage or an inn, then to send some one to my rescue, lest 
I should perish here in the snow. I tried to banish all 
thought of the danger and the icy cold, but it was im- 
possible. Death stared me in the face ! Thus I suffered 
for several hours, and there was no hope of human 
assistance. In my distress I turned to God in prayer: 
Lord! be merciful to me a sinner, save my life that I 
may labor in Thy field ; not that I wish to live for my- 
self, but that I may bring lost Mohammedans unto Thy 
truth. "Father, Thy will be done, not mine." At last 
I heard foot-steps and men talking, but was unable to 
call to them. They came near and found me alive in my 
icy grave ; they pulled me out, tied me on a horse, and 
brought me to their home. They frequently offered me 
opium to smoke. They recommended it as a certain 
cure for my sickness, and said if I did not smoke I must 
die. I said I knew what opium is, and had smoked it 
before, and would never touch it agaiu, even though I 
die. There were no doctors to attend me, but God 
restored my life once more. In a few weeks, I could 
eat, drink and go about perfectly well. 

We had not heard from our missing friends, our 
horses and the goods, and did not know whether they 
were dead or alive. We could not hire any horses from 
the village, and had to walk to a large town to look for 
our friends. The next day we traveled afoot from morn- 
ing till night. I nearly lost all my strength and my feet 
became very sore. On the following day we sent one 
of our company to secure horses for us, but he never 



19 

returned , although we waited for several days. "We 
were therefore compelled to walk until we could find a 
place where we might hire some horses. We were not 
acquainted in those hilly parts of the country. We took 
a path which had been used before. Further on the 
snow had covered up all footprints, and we ploughed 
our way through the snow. We increased our speed in 
order to find a place to stay for the night. Unfort- 
unatly we had missed the right direction to the village 
and were wandering about between the rocks and val- 
leys. My friend became so weary that he sat down and 
begged me not to leave him. Soon he could not speak at 
all, but I could see tears in his eyes. Then his hands fell 
lifeless by his side, with a heavy sigh he closed his eyes 
and breathed his last. I looked with sadness at the man 
who had died before my eyes, for he had passed into 
eternity without the knowledge of a Saviour. 

I left the lifless body, if possible, to save my own 
life. I seemed to have no feeling in my feet, and my 
eyelashes were covered with ice. I hurried up and down 
the hills, and commenced to feel warmer ; but I did not 
know where I was going. At a turn in the roadway, 
between two steep cliffs, I suddenly espied two wolves, 
one on each side of the road. The sight of them made 
me tremble. It got dark before my eyes; my hair al- 
most stood on end; I shouted and screamed, but they 
cast a greedy look at me. Must I fall a prey to wild 
beasts in this wintry night? for I saw no way to escape 
from them. I turned again in prayer to my Heavenly 
Father, imploring His help. The animals stood still and 



20 

stared grimly at me, as though they would say: It is 
in vain that you cry ; we '11 do what we please. Suddenly 
one of them sprang to the other side. I at once crossed 
the road and made for the hill. They chased me, and, 
as wolves are wont to do, threw snow into my face 
to blind me. At times they were in front of me, then 
again they would fall behind, only to begin the chase 
anew. I almost lost my life, but the Lord who saved 
Daniel from the lions, saved me from the wolves. 
Through His mercy they did not touch me, though they 
were close upon me. At such a moment and in a place 
like this, one realizes the sweetness of God's Promise: 
''The angel of the Lord encampeth round about them 
that fear Him, and delivereth them." Ps. 34: 7. 

Having again been saved from danger, I hurried 
away from this place, and ran till I saw a light from a 
window a short distance ahead of me, but it seemed so 
far in the dark night of fear. When I reached the house, 
a man opened the door. I entered with a mingled feel- 
ing of joy and fear. I fell in a dead faint, remain- 
ing unconscious until the next morning. When I had 
regained my consciousness, they asked me about my 
friend, for I had spoken a great deal of him during the 
night, they said. A little later in the day a traveler 
brought my friend, who was dead. He was buried ac- 
cording to Mohammedan rites. 

Now came days of intense pain and suffering. My 
heavy traveling boots had caused my feet to swell. The 
skin on my face and hands was peeling off, for they had 
used the oven-method to thaw me out. After three days 



21 

I was carried to the village inn. I still had another 
three days' journey to the large town. The inn-keeper 
secured a man for me, who was to render all needed 
assistance and accompany me to the town ; he also fur- 
nished a horse for my convenience. I could not ride, 
however, the cold being too servere for my tender body, 
and I was compelled to walk all the way on snow that 
weakened my eyes till I could see nor more. I suffered 
much for many days, and the only remedy was nicotine, 
which they took from their pipes and applied to my 
eyes. But all these things, and especially God's care 
for me, even in times of greatest peril, had done much 
to strengthen my faith and arm me against whatever 
dangers might still beset me. 

When I reached Tabrez I enjoyed the hospitality of 
my Syrian friends, who procured for me the care and 
treatment of a skillful physician. As soon as I was able 
to proceed on my journey I left for my home at Oroo- 
miah. According to Persian custom, I sent a messenger 
to my parents, while yet a day's journey from home, 
that he might announce my return. My parents came 
to meet me and wept tears of joy, for they had heard 
long ago that I was dead. They hardly knew me, as 
the hardships that I had endured during my absence 
had wonderfully changed my appearance. The love of 
dear on^s and the comforts of home enabled me soon 
to regain my former health and vigor, and I well nigh 
forget the troubles of by-gone days. From among the 
cold highlands of Aderbajan, and through the wild 



22 

mountains of Persia, I had been brought in safety to 
my home at Oroomiah, and the bright prospects of use- 
fulness had opened before me. In all the perils through 
which I had passed, the angel of the Lord had encamped 
round about me for my deliverance. 

My relatives and friends came to me, saying that, 
had I obeyed them, I should not have seen all the troub- 
les which I had seen during my absence. I told them I 
would take the same step again; that to obey God is 
better than to please men, and wherever I might fare — 
at home, among savages, or abroad — I would do what 
my master wanted me to do, throughout my entire life ; 
and for His sake I am willing to lay down my life. 
With Paul I can say, **that neither death nor life, nor 
angels, nor principalities, nor powers, nor things pres- 
ent, nor things to come, nor height, nor depth, nor any 
other creature, shall be able to separate" me ''from the 
love of God, which is in Christ Jesus our Lord.'* I can- 
not serve the world and God, but must be on one side. I 
walked the broad way of sin and found it led to destruc- 
tion and eternal ruin. Now I will tread the narrow 
path, though I may have steep hills to cross. I will also 
remember that flesh and blood cannot enter the king- 
dom of Heaven ; and if any one loves the heavenly king- 
dom more than this earth, he must deny all, and confess 
Christ to his fellow-men. I told them I would follow the 
right way, and invited them all to accompany me. If 
they would not do so, I would close my ears and not 
hear their request to me to return to the world. I knew 



23 

I was doing what was right. My message to the world 
is : Believe in Jesus and follow His footsteps. I am in 
the world to do good, I said, otherwise I would be a 
fruitless tree that ought to be cut down and not waste 
the ground. A useful tree ought then to take my place. 
Whenever I hear that my fellow-men are in need or 
trouble, I must show my Christian love to them; If I 
do not, my love is dead, my heart cold, my ears heavy, 
and my whole person of no worth — above all, my soul 
is lost. 

Sad news came from Armenia and Turkey. About 
60,000 Armenians killed by the Turks — men, women and 
children, all mercilessly slaughtered. Brave-hearted men 
had tried to protect their Hves and families, but the un- 
godly Turks were armed with guns, while the Armeni- 
ans had nothing with which to defend themselves. When 
the leaders of the Mohammedan church heard that there 
was no punishment for the Turks, they influenced a low 
and ignorant class of people to kill some of the Chris- 
tians at Oroomiah. One day a band of armed men in the 
city of Oroomiah approached a young Syrian merchant, 
pulled him from his house, tied a rope around his foot, 
and dragged him from street to street, his head striking 
upon the stones on the pavement, while he was bleeding 
and uttering such cries as should have enlisted the sym- 
pathy even of the most cruel. Still the hard-hearted men 
pulled the rope till the man was killed in the street. The 
dead body was thrown outside the city, where it lay for 
many days in the dirt and water. At last the broken 



24 

hearted widow and mother buried the body of him 
whom they loved so dearly. Akajan-kan was slain be- 
cause he confessed the name of Jesus before his fellow- 
men, the Mohammedans. The brave soldier had waited 
for a welcome to rest with his Saviour forever, where 
there are neither tears, nor sorrow, nor pain ; but where 
he would receive a golden crown as his reward, and sing 
unto the Lamb the sweet songs of the inhabitants of 
New Jerusalem. 

Dear reader, if you are not a witness for Jesus, why 
not become one? Remember Solomon's words: "Life 
is like the span." You live to-day, but may be dead to- 
morrow. You and I must hear the voice of the Almighty 
in the day of judgment. Alas ! if we are placed on the 
left hand ; then shall we cry for the mountains to fall on 
us, and the earth to open herself to swallow us up, that 
we may not see the face of Him who sits upon the throne 
of glory to judge every man according to his acts in the 
world. There will be no hope then, but we shall be 
thrown into the lake of fire and be punished for our 
wickedness. Why not leave our carnal desires and deny 
ourselves while on eath? We need also to remeber 
that we are strangers on earth, and that heaven is our 
home, where we shall see our Lord face to face in His 
everlasting kingdom. 

The sudden death of a nobleman gave fear to all 
Christian citizens, because the preisthood protected the 
murderers, the Mohammendans sought to prosecute the 
Christians. Shortly another band of armed men marched 




MAR GABRIEL AND HIS NEPHEW. 



26 

to take a young man who had turned from Mohamme- 
danism to Christianity. We tried to save him, but all 
in vain. On the last day of his life, he stood in a 
crowd and said: '*I do not believe in Mohammed, but 
in Christ Jesus. He is my Saviour, therefore I am not 
afraid of death, nor of all who are against me. I shall 
suffer a few minutes at your hands, but shall live with 
God forever." He was taken out and beheaded. 

On a bright summer day twelve ministers and bishops 
of the Nestorian church were returning from their visit 
to Mar-Shamoon (the spiritual head of that church), 
between the Persian and Turkish frontiers. Kurds fell 
upon them and butchered them all, the bodies were left 
in the mountains for several days, no one knowing of 
the deed. At length, some passengers brought word to 
Oroomiah City, and we went to bring them down. It 
was a dreadful sight which we behald; mothers and 
wives were unable to recognize their sons and hus- 
bands. When persecutions grew fierce and bold, the 
government put soldiers on guard to protect the Chris- 
tians, as it has always done, and put an end to it. 

Severe persecution against the Christians in Persia 
began as early as the time when the Sassarites dynasty 
ruled over Assyria, A. D. 328. When St. Thuman (or 
St. Thomas, a descendant of St. Thomas the apostle), 
and his few Christian fellow-men were brought before 
the king of the fire-worshipers, because they refused to 

worship the sun and the moon, and because they con- 
fessed, that God had become incarnate and come to 



27 

earth. The king was determined that they should wor- 
ship the sun, and issued an edict, that those who would 
not worship the sun and the moon should be put to 
death by terrible torture. The Christians said : * ' God is 
the creator of the sun ; we cannot substitute the created 
for the creator; and if we refuse to worship the king, 
how can you expect us to worship the sun, a creature 
without life. We have one God and Jesus Christ our 
only Saviour as the object of our worship. Our Lord 
teaches us to be faithful to kings and pray for them, but 
we are forbidden to worship any creature." The king 
hearing this, commanded: **A11 must be beheaded in 
the morning." They spent the night in a dungeon, re- 
minding each other of the apostles who also had spent 
many nights in prison. They said: ''Prison is heaven, 
because the presence of our Lord is with us." They all 
partook of the body and blood of their Savior, in holy 
communion, and said : * * Tomorrow we shall be crown- 
ed." The next morning they were beheaded.^ 

These Christians, or the Assyrians, who formed as a 
church already in the time of the apostles, have been 
praised among the Eastern nations for their zeal in 
spreading the Gospel, but at no time have they been free 
from persecutions. They, like the burning bush of old, 
have been persecuted but not consumed. They have 
passed through the agony of death, but with a spirit of 

1 Their faith as described in the ancient manuscripts is pure 
and evangelical. They believed in the Trinity, God the Father, 
God the Son, and God the Holy Ghost. But their doctrine has 
been corupted by Nestorians. See the chapter on Nestorians. 



28 

submission, they have been loyal to Christ. The spirit 
of martyrdom still lives among those people at the pres- 
ent day, and they are winning the Mohammedans by 
their Christian love. 

Amid dreadful fears, I left my home for Europe, to 
prepare myself for my work, which I had promised to 
carry on the rest of my life. On my way through Kur- 
distan and Armenia, I met groups of Armenians who 
had left their homes and families in order to save their 
own lives; they told me of the barbarous treatment 
which they had suffered from the Turks and Kurds, and 
spoke of the butchery of human beings which they had 
witnessed in various districts of the country. I also 
saw hungry and naked Nestorians leaving their homes 
for refuge in other countries. 

The following letter was sent to me by a friend 
during the first year of my absence from home : 

''Within six months from 5,000 to 10,000 Christian 
subjects of Turkey have crossed the border into Persia, 
in the district of Oroomiah, of every age and sex. They 
are naked, penniless and hungry. Each day bands of 
50, 100, and 300 cross the border, and each band tells of 
others who will follow. Each day brings the winter's 
cold nearer, and reduces the stock of provisions in the 
hands of their fellow Christians here. The suffering is 
daily becoming more acute. The sights that meet our 
eyes are pitiful in the extreme. Our doors are thronged 
with hungry, ragged, starving people, whose conditions 
defies description. Little children almost naked in the 



29 

cold wintry air, appeal irresistibly to our sympathies. 
The Christian villages are crowded with these refugees 
begging bread. They come from the settlements of the 
Marbishu Valley, Gawar, Ishtazin, Jilu, Diz, and from 
the regions of the upper Zab. The majority are Arme- 
nians and Nestorians. 

The total Christian population of this region is not 
less than 20,000, two-thirds of whom are practically 
homeless, and the remainder in imminent danger of be- 
ing driven from their villages. Another year like the 
last must entirely depopulate the whole of these Chris- 
tians. 

Kurdish robbery has been allowed a free hand, and 
on the scattered communities there has been constant 
raids, and oppressive taxation, without protection, 
which has ruined the country. Village after village has 
been depopulated. Twenty years ago the Christians were 
famed for their wealth in fields and cattle. To-day their 
head men are beggars. Not a single word or act of re- 
bellion, not even an over-zealous revolutionary spirit 
can be urged as an excuse for this fearful oppression. 

Cold and famine are now forcing the Christians to 
leave their homes. Many have fled by night, over un- 
frequented roads, to avoid the frontier guards stationed 
there to force them back to certain death by starvation. 
Even their flight has become a source of profit to the 
Turks, who, for a consideration, engage to conduct them 
across the border, and then, on parting, rob them of 
everything worth taking, sending them on their way 



30 

naked, cold and hungry. Yet, with all this, thousands 
are escaping, in spite of the wild mountain tracks, cov- 
ered with snow, difficult to find and difficult to keep. In 
spite of the cruelty they are subjected to, and the win- 
ter cold, with scanty food, sleeping in the sheep-holds 
or in the open, they reach us with nothing but the few 
rags that are left to them. 

- The people have escaped from Turkish rule with their 
lives. The Christians here will share with them their 
own scanty stores of food. They will shelter them till 
sheds and stables will hold no more. The Persian gov- 
ernment received them without prejudice, but do not aid 
them. They cannot be clothed or warmed without out- 
side aid. Many must suffer from lack of food and 
shelter. If the number of refuges continues to increase 
— only the setting in of still severer weather closing all 
the roads can prevent this — it is hard to see how they 
can live at all. Some of our villages on the plains of 
Oroomiah have already a refuge population equal to 
half or two-thirds of their own number. We must have 
an organized plan of help, and cannot afford to wait.*' 
I saw hundreds of Assyrians coming from Russia to 
their native land of Persia. Some had been robbed and 
killed and left in the rocky mountains ; others were run- 
ning toward home, having been robbed of their belong- 
ings, the bread of the anxious wives had been taken 
from their hands, and they were left penniless and 
hungry. All these cruel deeds were done by selfish Mo- 
hammedans, who were unwilling to work, but eager to 



81 

rob widows and orphans of the very bread that was 
given to them by kind friends. 

Wherever it was difficult for us to traverse the hilly 
country, we paid soldiers to guide us over the rough 
parts. At last we found ourselves under the Russian 
government. Then we felt safer. Our danger had 
passed, although in some parts of Russia we had rea- 
son to fear. Then I left my companions and traveled 
alone. The cities near Persia and Turkey are inhabited 
by different nations, and the Mohammedans have not 
the liberty to act as they please, but are punished for 
whatever they do, not in keeping with the law. 

As I drew near the central part of Russia, I came to 
the large towns of Kiev, Moscow, etc., where the in- 
habitants are mainly Russians. The men are of light 
complexion and strong; although in some parts of the 
country the climate seems not to agree with them. The 
women are stronger, consequently they have the hard 
work to do. The law requires that strangers shall have 
a passport, and with this they can go through the coun- 
try. The passport gives a description of the man, who 
he is, what his business is, etc., and if he does not pos- 
sess one, he is liable to be cast into prison as soon as 
detected. 

I visited many places in that country and learned a 
little of the people. I did not associate very much with 
the natives, as I could not speak their language suffi- 
ciently well. Before leaving the country I was robbed 
of nearly all my money and my clothes. 



32 

I paid my friends at Hamburg a short visit. During 
my brief stay in Germany I learned a little of the lan- 
guage and became somewhat acquainted with the cus- 
toms of the people ; I then departed for London. 

The English language seemed to me as Arabic would 
to an Englishman, but my Heavenly Father, who took 
me from Persia to England, aided me in learning the 
language. I remained in England for about three years, 
and had the pleasure of seeing the sights of Great Bri- 
tain, and formed the acquaintance of a great many 
English gentlemen. 

In all my lonely life, the object of my travels has 
been to grow in the knowledge of the Scriptures. I 
have pressed my Bible to my breast, praying to God to 
give me His aid and strength to carry the glad tidings 
of His salvation to those millions over there. 

THOSE MILLIONS OVER THERE. 

They wait, those millions over there; 
Our hope in Christ they do not share; 

They wait for us to come. 
Their time of waiting seems so long 
For those who wait without a song 

To bless their cheerless home. 

They weep, those millions over there; 
Our joy in Christ they do not share. 

They weep in nameless grief. 
Shall we not wipe their tears away? 
Shall we not turn their night to day? 

ShaU we not bring relief? 

They ^ie, those millions over there; 
Our life in Christ they do not share; 

They die in sin and shame. 
While Christ hath died to save them all. 
And yearns to save whoe'er may call 

On His sweet, blessed name. 



88 



Those dear millons over there 

Heav'n's richest gifts might fully share; 

Glad trophies they might win, 
Could they but see the Saviour's face; 
Could they but share our Saviour's grace, 

They'd triumph over sin. 

But those sad millions over there 
Our hope in Christ they do not share; 

But be forever lost. 
Should we withhold the precious word — 
Of Him whose message glad we've heard, 

Who saves at priceless cost? 

Then help those millions over there 
The bread of heaven, sweet, to share; 

God's sweetest message give — 
That sin's sad end is not the grave; 
That Jesus died our souls to save; 

He died that we might live. 



CHAPTER n. 

SCHOOL AND PRINTING. 



The most successful way to spread the Gospel among 
the Mohammedans is to open schools and educate their 
children. It requires diligent and faithful labor to bring 
unto the knowledge of Christ those who have grown 
old in the faith of Mohammedanism, but missionary 
work among the young carries in it far more of the 
hope of a prosperous future. 

The boys and girls who attend our schools are quite 
anxious to become acquainted with the script on Chris- 
tian doctrine. We give them small books or manuscripts 
on the life of Jesus and of the apostle, or we read and 
explain to them from the Gospel. In general this aids 
them materially in acquiring a knowledge of Christ and 
His office, and while we as rule are not in possession of 
books suited to the limited understanding of these chil- 
dren, we do our utmost to give them correct explana- 
tions of the Scripture themselves, mainly on the life of 
our Lord Jesus Christ and of His love to sinners. "We 
tell them of His love to the little children, and teach 
them to believe in and love Him in order to be blessed 
and saved. At such times I experienced the power of 
the Gospel of Christ's love, in winning the hearts of the 
little ones. "With earnestness they promised : * * "We will 
love our Saviour above all, and give Him our hearts to 
enter at any time.'' ' 

84 



95 

In my Christian experience there has not been any- 
thing more touching to my heart than the prayers of 
little ones, especially when I heard a little fellow say: 
* * I have no father or mother ; but Jesus is my all. ' ' Oh ! 
dear reader, ponder these words of an orphan and train 
your little ones while you are with them, lest the time 
come when it is too late, and the sorrow of your heart 
be great. 

My work among the young people tends not only to 
give them the eternal joy and pure life; it also brings 
me nearer to God, and gives me the privilege to dwell 
on His word in my daily life. Therefore, I have vowed 
to spend all my life in showing the way of God's salva- 
tion unto young Mohammedans from the Scriptures. 

Mohammedans have schools for boys only. They re- 
ceive scarcely any education beyond the reading of the 
Koran and the stories of Imams, or the leaders of their 
nation. During their study all will read in a singing 
way, going to and fro. They believe that by hearing 
themselves read they will understand it more readily 
and be able to memorize more rapidly. 

As a rule the people possess very little educations, 
and most of them cannot read or write. Those who wish 
to become priests and judges must be well educated, at 
least in the details of their own religion. The education- 
al world has four degrees among the Moslems, partly 
of education, partly of claims. The first and highest 
degree is that of Shiites, or the descendants of the 
Prophet. They keep their record from one generation 



86 

to the next, wMcli is handed from father to son, and 
this record must be at least one hundred years old, 
otherwise the claim is lost. I knew of one Shiite at 
Oroomiah, who had lost his family record ; he went and 
drowned himself in despair. 

The chief of this tribe is the representative of Mo- 
hammed. His position among the Mohammedans is like 
unto that of the pope in the Roman Catholic church. 
He resides at the holy city of Karbala, in the most holy 
Mosque that was built on the tombs of Hassan and Hos- 
sen, the sons of Ali, the martyrs of Islam, who were 
killed by Sunnites during the war of Karbala. It is said, 
he lives a simple life, but taxes people heavily for his 
cause, and for the students which he has under his con- 
trol, preparing for the priesthood of Islam. 

The second degree is that of Mushtaids, or Nahoomds. 
These are higher than common priests or the third de- 
gre. The fourth is that of Dervishes. The first two 
classes are executors of civil and religious law; their 
chiefs live from the tithes of the poor and presents 
of the rich. They increase their riches from the sav- 
ings of the poor; and the poor sink into utter pov- 
erty. Vast sums of money are entrusted to their care. 
Large fees are made by writing legal documents in the 
transfer of land or other valuable property; and yet 
the people consider it a privilege to give them as pres- 
ents, their money, and their sick daughters, in order 
that these may be restored to health by marrying one 
of the **holy'' Shiites. 



87 

The mollahs are considered a humble class of people, 
yet they are insincere, treacherous and cruel. They visit 
the sick, teach the prayers and conduct funerals. Some 
of them instruct boys during the day. When a mother 
takes her boy to school, she says to the moUah: **His 
flesh is yours, the bones are mine ; " it means, * * do with 
him as you like, and punish him as often as you wish. ' ' 
The cruel moUah will not be satisfied with the switch 
only, but will pour the poison of his swearing tongue on 
the poor boys; naturally, the boys use the same lan- 
guage toward one another. The Mollah punishes the 
boys for trifling matters, but not for cursing ; naturally, 
his pupils become as a horse without a bridle, and re- 
main grossly ignorant. When these poor little children 
hear that in our Christian schools the rod is not used, 
nor the pupils treated otherwise than kindly, they pick 
up courage and come to the Christian schools. We in- 
struct them in the Word of God, teach them the story of 
the Cross, and read to them the Bible, the blessed book 
which brings us into the fellowship with God and His 
only Son, our Saviour Jesus Christ ; and we point out to 
them the blessed truth that Jesus wanted also little 
children to come unto Him : ' ' Suffer the little children 
to come unto me, and forbid them not ; for of such is the 
kingdom of God. ' ' We teach them to love one another, 
even as Jesus manifested His love to little children by 
taking them into His arms and blessing them. We teach 
them to love the Master and keep His commandments. 

Among the Moslems the female sex is strictly pre- 



38 

vented from receiving any education or attending any 
schools. Very seldom prominent men will procure spe- 
cial tutors for their daughters. The teacher generally 
is a moUah and very old, or perhaps nearly blind. He 
is admitted to the ladies department and takes a seat at 
one end of the double parlor, while his pupil sits at the 
other end behind a curtain ; an elderly woman also will 
be present while the teacher reads and explains parts 
of the Koran to the little girl. 

I teach both sexes; male and female must attend 
school indiscriminately. At first even Christians refused 
to do so, saying : * ' Our daughters will not be ministers 
and teachers, of what benefit, therefore, is an education 
to them?" At the same time they ask: *'How much 
money will we receive from you for sending our girls to 
school?" I am glad to say the Gospel has opened their 
eyes ; and now they come, not for the sake of bread and 
fish, but to learn about the Saviour and His love for 
sinners. 

The result of my mission school has awakened the 
hearts of many ; like Hannah, many mothers have said : 
* ' Take this child of mine for the Lord. ' ' Beloved in the 
Lord, will you not take part in this blessed work of 
bringing these little children into the church of God? It 
costs but fifteen dollars a year to educate and Chris- 
tianize one of these poor boys. The result will be, every 
one of them will be a minister of the Gospel among his 
Mohammedan countrymen. On various occasions I have 
heard Christians say : **I wish I could go and preach the 




ABSALOM D. SHABAZ. 
m PERSIAN HIGH CLASS COSTUME. 



40 

Gospel in the heathen lands.'* By enabling one of these 
boys to attend a Christian school, you will fulfill the 
very wish, and the commandment of Christ : **Go ye and 
preach the Gospel to all nations.'* 

A supply of Christian literature in the Persian lan- 
guage is a great need. Nearly all our books are manu- 
scripts; and are written in the ancient dialect; it be- 
comes next to impossible for us to teach new beginners 
with such difficult books, therefore, a printing press 
will be of great value to us in our work. It will enable 
me to translate and print our own books in the modem 
language. I have learned the printing trade in this 
country in order to be well fitted for my work. 

An organ will be wonderfully helpful in drawing 
them nearer us. Their attention will be attracted by 
our ** noisy box,'' as they call it; and the Gospel will be 
preached unto them. I try my utmost to bring them to 
me to hear the Word of God, and ask Him to touch 
their hearts with the power of the Holy Spirit. Indeed, 
Persia is open for the Gospel of peace ; the kingdom of 
our Lord has come; we must not sleep at the time of 
harvest, but work. 

Our greatest need is a building for the school and 
for our worship. Such a building will be a place of ref- 
uge in time of persecutions'* and can also be used for 



1 1 must state to the reader that we are not persecuted by the 
government, but the priests. Whenever the government becomes 
aware of such action, soldiers are sent for protection; but for the 
time being we need a place of refuge. These attacks do not occur 
often. 



41 

the purpose of a school and for printing. The buildings 
in which I had established my schools in different parts 
of the country were very inconvenient for sixty or more 
boys and girls. I trust that kind parents and earnest 
young people will think of Persia 's boys and girls, who 
sadly are in need of Christian training. Remember the 
words found in St. Luke 6 : 38 : * ' Give and it shall be 
given unto you; good measure, pressed down, and 
shaken together, and running over, shall men give into 
your bosom. For with the same measure that ye mete 
withal it shall be measured to you again." 





AGHHA-MOHAMMED-KHAN, FBTH-ALLE-SHAH, 



THE FOUNDER OF THE 
PRESENT DYNASTY. 



ONE OF THE PERSIAN 
KINGS. 



CHAPTER m. 
MODERN PERSIA. 



According to the learned Persian scholars the his- 
tory of Persia began some thousand years before the 
Christian era, and some of them hold that as early as 
the time of Abraham there was an organized govern- 
ment. The first king and the founder of the Persian 
nation was Kaiomurs, he also bore the title of Gilshah, 
or king of the world. From that time to the present, 
dynasty has succeeded dynasty. The founder of the 
present dynasty was Agha-Mohammed-Kahn '^Kajar," 
who attacked Lutf-Ali and defeated him in 1795. He 
then established his throne in the southern part of the 
Mazandaran. The list of kings who have reigned over 
Persia as regular kings, gives the total of 256. 

We learn both from the Old Testament and from 
history that no country has a more interesting history 
than Persia ; and to judge from these we cannot avoid 
the conclusion that no nation now existing has such a 
continuous vitality as the old land of Cyrus and Xerxes. 
Persia was like unto a beautiful garden, intoxicating 
people with the odors of its roses, noted for its beautiful 
streams ; it has brought forth mighty kings and learned 
men ; but to-day its glory has flown away, its splendor 
has faded, it has lost its mighty and noble ones, it has 
fallen under the influence of the Arabian Anti-Christ. 

43 



44 

The national emblem of the empire is the lion and the 
sun, which accounts for the fact that it is occassionally 
called the land of the lion and the sun. Persia is divided 
into thirteen states, they are: Ghilon, Mazandaran, 
Ostorobad, Aberbajan, Kurdistan, Luristan, Irakstan, 
Faristan, Loristan, Khuzistan, Kerman, Mogistom, 
Khorason. It extends nine hundred miles east and 
west, seven hundred miles north and south, has an area 
of 648,000 square miles. Its present boundaries are: 
Afghanistan on the east ; Turkish Empire on the west ; 
the Caspian sea on the north, the Persian gulf on the 
south. The population of Persia is about 12,000,000, 
composed of the representatives of various nations. 
Bach speaks its own language and wears its own na- 
tional costume, but all learned and commercial men of 
these nations must speak the Persian language, it being 
the universal language of the country. There are about 
700,000 Kurds, 25,000 dewil-worshipers, 15,000 fire-wor- 
shipers, 75,000 Nestorians, 30,000 Jews, 75,000 Arme- 
nions, and the remainder are Mohammedans. 

The largest and most important commercial city is 
Tabrez, which has about 200,000 inhabitants. 

Teheran is the capital of Persia; it was made the 
seat of government by Shah Mohammed-Kian, the 
founder of the present dynasty of the **Kajars." It is 
called * * City of the shadow of God, the footstool of the 
*King of Kings'." Teheran bears resemblance to a 
European city more than any other Persian cities, and 
is more influenced by western ideas. 



45 

The royal palace in Teheran is surrounded by a high 
stone wall. The grounds are entered through four beau- 
tiful gates. The king's own gate is called the gate of 
diamonds (in Persian, Dar Almas). The sides of the 
walls and the gates are adorned with the likenesses of 
former kings and brave generals, and decorative carv- 
ings of lions, the standard of Persia, and of birds. The 
grounds are beautifully laid out. All the roads lead to 
the king's palace in the center, and are ornamented 
with trees and hedges of roses of various hues. Nu- 
merous officers of superior rank guard the entrances 
to the gates and the roadways that lead to the palace 
doors; those nearest the palace stand with drawn 
swords. Whenever the king sits in judgment he uses 
the peacock's throne, and is surrounded by his six cabi- 
net officers, who are advisers, but he may overrule the 
advice of the cabinet at any time. When the Shah tires 
of the routine of government duties, his secretary reads 
to him from a poetical history of the Persian kings; 
when the king retires to his private apartment, the en- 
trance to the room is guarded by two most trusted offi- 
cers with drawn swords — one on each side of the door. 
During my stay in Teheran I became well acquainted 
with one of these officers, who was a colored slave. 

The former Shah of Persia visited Europe several 
times, and is the founder of a good postal-telegraph sys- 
tem. Above all, he founded a beautiful college in Te- 
heran, which is called the ''place of Science,'* and is the 
first one of its kind. He also tried to introduce the rail- 



46 

road system, but the state priesthood refused, saying, 
our country is weak; if Christians shall carry on such 
work in our land, the next step will be to take our 
country out of our hands. They also said if there is a 
railroad in our country, we cannot beat our wives; if 
we did, they would take the train and go to Europe, 
while they cannot do it now. 

Persia may be said to possess three climates : that of 
southern Dashtiston; of the elevated plateau; and of 
the Caspian Provinces. Cyrus said of it: ''The people 
perish with the cold in one extremity, while they are 
suffocated by the heat in the other. ' ' Heavy rains are 
frequent and many of the districts are marshy and un- 
healthy. "With the exception of the Caspian and north- 
west provinces the atmosphere of Persia is remarkable 
for its dryness and purity. 

The cultivated portions of Persia abound in the rarest 
and most beautiful vegetable and fruit productions. 
Wheat of the very best quality is raised in abundance, 
also other products, such as barley, cotton, sugar, 
opium, tea, coffee, tobacco, etc., etc. The vine flourishes 
in many of the provinces ; the vines of Sheraz are cele- 
brated. The mulberry tree is largely cultivated, silk be- 
ing one of the most important staples of the country. 
The chief manufacturing is that of silk stuffs of the 
richest kind, and the finest perfumes are made from 
the countless varieties of roses with which the land is 
carpeted. 

The greatest part of the population of Persia belongs 
to the Shiites tribe, which is scattered throughout the 



47 

land. Because there are not very many who are able to 
work among these people, I have promised my life in 
behalf of that race. My heart is drawn to that nation. 
Not to their beautiful country and the cheerful breezes 
of the perfumed winds, not to the flowery hills and 
fruitful mountains, which give the most beauty to na- 
ture and health to the sick, not to the salt lakes and 
rocky districts which remind weak humanity of the Crea- 
tor, not even to their bright summers with the blue sky 
illuminated by milliard of twinkling stars at night, of- 
fering the finest opportuntiy for astronomical observa- 
tions ; nor to their ancient towers and palaces that recall 
the history of centuries during which great battles have 
been fought and nations divided. My heart sympathizes 
with these people, because they are ignorant of the Gos- 
pel and of the only Saviour. And I know the way of 
salvation, therefore I am in duty bound to guide them 
to a place where they may hear the invitation of the 
Spirit, and the bride saying, ^ ' Come ! and let him that 
heareth say, come, and let him that is a-thirst come ; and 
whosoever will, let him take the water of life freely.'' 
We read : ' ' I Jesus have sent mine angel to testify unto 
you these things in the churches ; I am the root and the 
offspring of David and the bright morning star." **I 
am the way, the Truth and the Life." Yes, indeed. He 
is the door, the shepherd, and the only Redeemer : * * The 
lamb of God who takes away the sin of the world." If 
we hear His message in private, we must proclaim it on 
the tops of the houses, and in the whole world. 



CHAPTEE IV. 

MOHAMMED 
AND MOHAMMEDANISM. 



Abdulah and Halima were the parents of the great 
prophet of the East, who conquered the wild Arabs. He 
was born about the year A. D. 570, at Mecca, in Arabia. 
The Mohammedan doctrine, concerning God, concides 
with the Christian, in so far as He is by both taught 
to be the Creator of all things in Heaven and earth, 
who rules and preserves all things, — ^without beginning, 
omnipotent, omniscient, omnipresent, and full of mercy. 
Yet, according to the Mohammedan belief, there is no 
Son of God, nor is Jesus regarded as anything else than 
a prophet and apostle, although His birth is held to 
have been due to a miracle; and, as the Koran super- 
seded the Gospel, so Mohammed superseded Christ. 

Mohammedans believe that the Bible was given by 
inspiration, but that it has suffered so many corrup- 
tions, that the copies in the hands of Jews and Chris- 
tians are of very little credit, and that the Koran is the 
only safe guide. They believe that the original copy of 
it has been from eternity inscribed on a vast tablet in 
God's throne, and that Gabriel was sent to the lowest 
heaven with a copy of it on paper, which was transfer- 
red to Mohammed, and by him given to the faithful. 

Mohammedanism in Persia has existed under two 
forms, viz. : the Sunna, or orthodox system, and, since 

48 



49 

1492, the Shis, or heterodox system. According to the 
former, Abu Bekr, Omar and Othman are regarded the 
legitimate vicars of the prophet; while those who hold 
the latter, claim for Ali, the son-in-law and cousin of 
Mohammed, the right to be honored as his heir and suc- 
cessor. The first named sect, moreover, regard a large 
collection of traditions as of equal authority with the 
Koran ; while the other reject such traditons and accept 
the Koran as their sole guide. The result is, that much 
animosity is cherished between both Turks and Persians, 
and that the Persians are more accessible to the Chris- 
tians than their rival co-religionists. It is almost an un- 
heardof thing for an Arab or a Turk to discuss his relig- 
ion with a Christian ; but the Persians invite it, and en- 
joy it, and will listen patiently to all we can allege with 
reason against their religion, or on behalf of our own, 
whenever they feel themselves safe. The fact, that Mo- 
hammedanism in Persia was received under compulsion, 
and that the people have never taken kindly to it, has 
given rise to new sects. The most important one during 
the last thirty years is the Baab, which has been joined 
by immense numbers who profess a mystical faith, 
which antedates the introduction of Islamism. The Baa- 
bys believe in the incarnation and divinity of Christ, 
and do not allow ** polygamy.'' They are, however, 
strongly imbued with pantheistic ideas. Mirza Moham- 
med Ali was the founder of this new religion in Persia. 
He first came to public notice in the year 1843, and be- 
gan the plans of his new religion at the age of 18, but 



50 

did not reveal it until eight years later. While he had 
made several pilgrimages to Karbala, Mecca, and Me- 
dina, he returned to his native town Shiraz. At first he 
began to teach his doctrine to his confidential friends, 
until it was impressed upon their minds and hearts, then 
he preached to the public of his being the '^Mahdi,'' the 
unseen ** Imam,'' or the prophet to whom the Mohamme- 
dans look forward to appear in the last days. Mirza Mo- 
hammed Ali, or, in other words, ' ^ Mehdeialzaman, ' ' the 
director of the times, claimed that both Christ and Mo- 
hammed had prophecied the coming of the last Imam, 
**Mahdi'' (the director), that he would be the ruler of 
the Mohammedans, and that Islam would be the univer- 
sal religion. Mirza Mohammed Ali said he was the ex- 
pected prophet, and that he was inspired and had fre- 
quent communications with God in which he was told 
how to direct his people. He said his divine revelation 
was the latest, but not the last manifestation of the de- 
ity in human form. He, however, was examined and 
killed by the Persians as a falsifier. The latest mani- 
festation of the diety in human form, according to their 
belief, is Abbas-Effendi at Acca in Turkey, not very far 
from Persia, who is recognized as the Son of God. He 
claims to have 50,000,000 followers, 10,000 of whom are 
in the United States, converts from the American 
churches. 

Mohammedanism is primarily a historical religion, 
based upon the fundamental idea of the absolute unity 
of God and the recognition by God of Mohammed as his 




' MOHAMMED AND THE KORAN. 



82 

latest and most approved prophet. Without entering 
into the question of the sanity or insanity of Moham- 
med himself, it is sufficient to say that this Arab im- 
bibed, with his earliest teachings, the doctrine which 
was held by the Jews and a few in Arabia, of the power 
of the deity. Apparently the teachings of the Hebrews 
had left their trace upon him, and his mind; dwelling 
upon the precepts of Moses and comparing them with 
what he saw of the Christians, developed within him a 
hostility to any form of, what seemed to him, idolatry, 
such as he found existent everywhere. 

Among the pagen tribes there was said to have been 
365 images of the gods, who were looked upon as the 
children of Allah, the creator of all, whose wife was 
Alhat, and the Meccans looked upon their local deities 
as the daughters of this idol. Idols were found in every 
house, and formed an important article of manufacture. 
Religion was a sort of barter, and festivals and pilgrim- 
ages made up a large part of the religious life and wor- 
ship. **At the same time the form of Christianity was 
of the most inferior type. The doctrine of the trinity 
was particularly a sort of tritheism, in which the three 
persons were God the Father, God the Son, and the vir- 
gin Mary. To Mohammed there seemed little difference 
between the two, and both appeared to him the very 
lowest forms of religious faith, and he was stirred with a 
desire to know more. This, according to the idea of the 
time, he thought to accomplish by a hermit life, and 
would spend days in a lonely cave.*' While here, it is 



53 

probable that epileptic fits would come upon him, which 
he considered to be revelations from God, and the Arabs 
reverenced him for what he taught. 

Mohammedans believe in the resurrection of the 
dead, both soul and body, and that at the judgment 
mankind will be divided into three classes : First, those 
who creep, groveling with their faces to the ground; 
second, those who walk; third, those who ride, for 
whom whitewinged camels will be in readiness. God 
has promised to true believers, men and women, gardens 
through which rivers flow, to dwell therein forever, 
and goodly places in the garden of Eden, into which 
they shall enter with the righteous, amongst their fa- 
thers and their wives and their seed. 

Every Mohammedan is required to utter five prayers 
a day, first washing and turning his face toward Mecca. 
They believe prayer will carry them half way to heaven, 
fasting to the gates of heaven, and alms will permit 
them to enter. In Persia one will see the devotees of 
this religion uttering their prayers while upon their 
knees, their faces toward Kaba, and at short intervals, 
they bend their faces to the earth. As the Pharisees ©f 
old they are seen in all directions, on the street, in the 
field, and in all conspicuous places, uttering their daily 
prayers. 

The fasting is held to be of the utmost importance. 
During one whole month — ^the month in which they be- 
lieve the Koran was sent from heaven, they are required 
to fast from sunrise to sunset, and eat during the night. 




MOHAMMEDAN VILLAGERS. 



55 

The Ramazan (fasting montli) begins with the new 
moon, and the era of Mohammedanism began at the 
time of the fleeing of Mohammed from Mecca to Medina 
which is called Hegira, 622 A. D. Whenever the moon 
is obscured by clouds, men are appointed throughout the 
empire to watch for it carefully, sometimes from the 
peaks of the mountains. The fasting must be kept by all 
the Mohammedans, except the sick, children under sev- 
en years of age, and the travelers on a journey of more 
than three days' duration. The pilgrimage to Mecca 
Mohammed declared to be of such consequence, that he 
who fails to perform it may as well die a Jew or a Chris- 
tian. Mohammedans have another belief, namely, that 
Mohammed will sit astride on the eastern slope of Mount 
Moria near the valley of Jehoshaphat, on the last great 
day. A line finer than a hair and sharper than a razor, 
will reach from it to the tower of the Mount of Olives, 
stretching over this dreadful valley of the dead.^ In that 
day all who have ever lived and have risen to judg- 
ment, must walk this razor-line bridge. The faithful 
(Moslems will cross in safety, the unfaithful will fall 
into hell ; that is into ' ' Gehenna, ' ' the accursed gulf be- 



1 The Mohammedans say of this bridge that it is composed of 
seven bridges. One-third of it is an ascent, one-third is even, and 
one-third is descent. He alone who passes all these bridges with 
success can be admitted into Paradise. The unbelievers fall into 
hell from the first bridge; the prayerless from the second; the 
uncharitable from the third; whoever has eaten during Eamazan 
(the fasting), from the fourth; whoever has neglected the pil- 
grimage, from the fifth; whoever has not commended the good, 
from the sixth; and whoever has not prevented evil, from the 
seventh. 



56 

low, ** thickly sown with departed Jews/' It is with this 
perilous passage in view, that the Moslems every day, 
during the ablution of his feet, prays, **0h, make my 
feet not to slip on that day when feet shall slip/' 

The Mohammedans have no preaching services to 
teach man's duty to God, or to his fellow-men, or to 
strengthen his character and make him a purer and 
nobler man. The only teaching is the tragic tales of 
their martyrs, the only inspiration is the hatred of ene- 
mies. A mollah will ascend to the roof of a mosque and 

call : 

Allah, hu Agbar 

La illah illah Allah 

Sidnah Mohammed Rasoul Allah 

Hayah Allah II FaUah 

Hayah Alia Salah. 
Meaning : 

God is great 
There is but one God 
Our Lord Mohammed is His apostle (or prophet) 
Come to the prayer. 
Come to the prayer. 

On hearing this call, every one of them will rush to 
the mosque and utter his prayer. 

Every Friday noon (Friday being their Sabbath) a 
mollah (or priest) will preach on ** giving alms.*' Once 
a mollah was preaching: **0 true believers, open your 
purses and your doors, every one of you, feed the 
hungry, and give liberally to the poor and needy — ^re- 
fuse not your alms to the Moslems. Muselmen people, 
each of you who possess two garments ought, for the 
love of Allah, to give one of them to the poor ; each of 




MOHAMMEDAN LADY. MOHAMMEDAN LADY. 

INDOOR COSTUME. OUTDOOR COSTUME. 



58 

you who has two loaves ought, if he would walk in the 
path of God, to give one to the poor. 

The wife of the moUah happened to be passing the 
mosque at the same moment, and hearing the words of 
her husband, she turned back and went home. The 
moUah had two changes of garments, the one which 
wash in the wash, and the other which he wore. His 
wife gave to the poor the one in reserve, and at the 
same time distributed to them half the provisions of 
bread. When the moUah came home in the evening, 
he said to his wife : ^ ' My clothes are soiled, bring me 
the others, that I may change.'' 

**But I gave away to-day your spare suit,'' replied 
his wife, **and distributed to the poor half the bread 
we had in the house." 

Then the mollah was very angry, and said to his wife : 
'*Why did you give away my clothes and my bread?" 

** Because to-day, when you were preaching in the 
mosque, you exhorted all to divide their superfluos 
goods with the poor in order to walk in the path of God, 
so what we where not using I gave to the beggars." 

At these words the mollah waxed very wroth and ex- 
claimed: '* Woman, my exhortations were for the con- 
gregation and not for myself. If I preach thus to the 
people, it is that they may give me the surplus of their 
clothes and their bread. You should not think of giving 
away my spare clothes and my children's bread. I 
preach to men in my own interest, and you — ^you carry 
out, at my expense, the counsel I give them." 



59 

It is said that the same mullali and two uneducated 
persons were traveling together, when they came to a 
river. All undressed to swim across, the moUah going 
first. Soon as they were in the water, the mollah per- 
ceived four small jars, filled with butter, floating at a 
little distance. He reached the first and held it with his 
teeth, stretched out his right hand, seized another, and 
caught the third in his left. There remained but one, 
which was taken by his companions. But not content 
with three-fourth of the spoil, he called out to the 
others : "I swear by Allah that I will have my share 
in that jar, too." 

Sin is merely transgression of statue ; falsehood, de- 
ception, robbery, murder, have no immoral quaUty 
whatever. They are entirely legitimate when used for 
the furtherance of the Moslem state and even for the 
individual advantage. 

Those who have studied the character of Mohammed, 
know that there can be no doubt of his sincerity and 
conduct, at the start. He believed himself to be divinely 
appointed a messenger for the overthrowing of idolatry, 
and for some time he endured the hostility and taunts 
of his people apparently with no further motive than 
their reformation. But later, cruelty, and all kinds of 
sin were not merely allowed but encouraged by him 
against all who did not believe in his doctrines. 

Their belief in the unity of God has degenerated into 
pure and simple fanaticism ; predistination to good has 
disappeared, and in plaee of it comes predestination to 



60 

evil. The better characteristics of the Moslem influence 
have disappeared, and it is only the worst element that 
come to the surface to-day, and during all these thirteen 
hundred years, Mohammedanism in Persia has brought 
nothing to the people, except curse. 

The Koran is a volume divided into 114 chapters or 
Suras, made up in a volume not quite so large as our 
New Testament. It consists of the revelation proclaimed 
by Mohammed as received during the latter part of his 
life, at Mecca. It was originally written on all sorts of 
material ,and was gathered together after his death in 
the caliphate of Othman. It is written in the Meccan 
dialect and held to be the standard of the Arabic lan- 
guage. The fundamental teachings are the unity of God, 
the final judgment and absolute submission to his will 
(Islam). The confession of faith is simply : *' There is 
no God but God, and Mohammed is his prophet." The 
general belief includes belief in God, angels, the resur- 
rection, day of judgment, and God's absolute decree and 
predistination to both good and evil. In practice it re- 
quires prayers, alms, fasting, and pilgrimage to Mecca. 

The weakness of Mohammedanism in Persia gives 
good opportunities for a Christian minister to preach 
the Word of God to the distressed souls within the 
limits of that country. 

I beg all the lovers of our only Saviour, Jesus Christ, 
to unite in Christian love and send the Gospel to 203,- 
652,422 souls which are misled by the enemy of the 
cross, Mohammed, 10,000,000 of whom are in my native 
land, Persia. Watch and pray for the lost sheep. 



61 

Two great divisions of the Moslem world, are Sun- 
nites and Shiites. The former follow the first three 
caliphs after Mohammed, Abu Bekr, Omar, and 0th- 
man, as representatives of the orthodox system. Shiites 
represent the hetrodox system. 

Mohammed said the children of Israel were divided 
into 72 sects, but that his people would be divided into 
73. The Mohammedans, however, say that they have 
150 sects in Islam. 

The great difference between these two divisions as 
already stated, is, that Sunnites regard a large collec- 
tion of traditions as of equal authority with the Koran, 
but the Shiites reject all the traditions and accept the 
Koran as their soul guide ; therefore, from the time of 
Omar until to-day, much animosity is cherished among 
both Turks and Persians. From the olden time to the 
present, religious wars have been the chief cause of 
bloodshed on both sides. Shiites of Persia mourn every 
year an entire month for the chiefs that were slain at 
the hands of Omar, and this month of mourning is 
called the ^'Katl" or the killed ones. 

When Mohammed was dying, he announced, against 
his will, that Abu Bekr would be his rightful successor 
after his death, because he possessed a stronger army 
than other Imams, and thus Mohammed thought that 
his teachings would be carried on more forcibly in the 
hands of Abu Bekr. But his real desire was, that Ali 
should be his successor. Nevertheless, after the death 
of the prophet, large bodies of Moslems followed both 
successors. 



S2 

The Katl is not based on the death of Imams only, 
but is originally based on the promises of Mohammed to 
the true believers in the world to come — with its beauti- 
ful gardens, vineyards, green pastures, fresh fountains, 
the river of living water, many bathing pools of glass, a 
palace of marble and glass, ornamented with pearls and 
diamonds. The trees bear fruit continually, some in 
blossoms, others laden with fruit. Choice fruits grow in 
abundance and on low trees — so that a man can stand on 
the ground and eat of the fruit. Each vine bears 7,000 
clusters of grapes, and every grape contains 7,000 gal- 
lons of juice. Believers will spend eternity in the joys 
of a luxurious life in paradise, admist blooming gardens 
and beautiful virgins. An ordinary believer will have 72 
*'houris," fair, with rosy cheeks, black eyes, in bloom- 
ing youth. Such beauty the men have not seen on earth. 
Martyrs will have more than 72 houries, sitting under 
the fragrant tree in a golden chair, while birds are sing- 
ing wonderfully sweet. His fairies will be around him 
with the unfermented wine in a golden cup, etc. 

But all non-believers will be cast into the great lake 
of fire for everlasting punishment. Only those who 
know the creed of Islam will be saved. Fatima, the 
daughter of the prophet, is standing at the gates of 
heaven to blow with her breath all the Christians and 
Jews — from the razor bridge into hell.^ 

1 According to the Mohammedan belief hell consists of seven 
floors, one below the other. The uppermost is for hypocrites, the 
second for Jews, the third for Christians, the fourth for the Magi, 
the fifth for those who call the prophets liars, the sixt for idolaters, 



63 

Shiites and Simnites look forward to the blessings 
mentioned above, which they believe they will inherit, 
and differ in their belief, therefore they fight, mourn, 
and wear black for their Imams that were killed at the 
hand of their enemies; and yet, they both are considered 
Mohammedans. 

Abu Bekr was a man of battle ; his wild appearance 
and ** red eyes" were sufficient to give fear to the young 
soldiers of Shia, who believed Ali possessed divine 
power; and some hold him to be even greater than 
Mohammed, and they say that the last Imam is still 
alive and will appear as the Mahdi (director), after 
which the judgment day will follow. Abu Bekr eagerly 
watched to shed the blood of those chiefs, only to show 
his strength ; otherwise he disregarded religion, and he 
knew Shiites were few. 

Omar ,the second caliph, of the Sunnites, was born 
A. D. 581. He was an ardent persecutor of Mohammed 
and his followers. Originally an enemy of the prophet, 
he set out for Medina to murder him, but, chancing to 
read what is now the twentieth chapter of the Koran, 
he became a zealous supporter of the Moslem faith. 

and the seventh for sinners from the people of the prophet Moham- 
med. The outer part of hell is of copper, and the inner part of 
lead. Its floor is punishment, and the wrath of the Almighty its 
celling. The walls are of fire, not clear and luminous, but black 
fire, and diffusing a close, disgusting stench, being fed with men 
and idols. There is every variety of scorpions and other venemous 
reptiles, and vast flames of fire, monstrous caldrons of boiling 
water, trees with prickly fruits, rivers of blood and putrefaction, 
red hot chains, garments of pitch, and many other objects prepared 
for the torture of the sinners. The hell is guarded by Malik (the 
angel of death). 



04 

When Mohammed died, A. D. 632, Omar resigned hia 
claim to the supreme rule in behalf of another, but in 
the year 634 he came to the head as caliph. In the year 
644 he was assassinated in the mosque of Medina by a 
Persian slave from motives of revenge. His mosque in 
Jerusalem is considered by the Sunnits as the most holy 
of their churches, except the one at Mecca. 

The tribes of Shia were living under their tents, in 
the fields of Karbala, to avenge the marriage of Kasem 
to Sacna. Both parties were from the noble families of 
the prophet, and letters of invitation were sent to all 
members of their tribe. At the beginning of the wed- 
ding the streams of water were turned in opposite di- 
rections from the hilly parts of the country, where the 
tribe of Sunna had settled for the summer. These tribes 
were such enemies that they would not even look at 
one another if they met while crossing a river, or in 
passing a narrow turn in the mountains. 

A band of armed men marched for water, and they 
met their enemy face to face between two hills, and 
that meant battle. According to the tradition, the blood 
of men raised to cover the horse 's hoofs. Distressed, a 
few of the Shiites returned, in agony of death. Their 
women and children were to be the victim of the enemy, 
and such was the beginning of the Katl. 

At that time nearly all the district of Karbala was 
under the supervision of Sunnites. Shiites had but few 
armed men, unable to protect their lives and families, 
even if they fled to the heart of the mountains. The 




A YOUNG PERSIAN GOVERNOR. 



66 

following are the names of a few who suffered and died 
from among the number of the Shiites : 

Hossen, the oldest chief, called Abraham Kalel Alia, 
the friend of God, "holy and perfect" and the fourth 
Imam or chief after the prophet. Both Hossen and Has- 
san were the sons of Ali, the martyrs of Islam. 

Tradition says that they were fleeing from the Sun- 
nites after the battle of Karbala, when they came to an 
old poplar, hollow with age. ''May Allah be praised," 
said the sons of Ali, and hiding in the hollow, they 
waited till their enemies should have gone away. Hassan 
and Hossen were giving thanks to the Almighty for 
deliverance from the unbelievers, when they passed the 
place where the fugitives were hidden. Close by a 
partridge called, according to its wont: *'Kac-kabac, 
kac-kovac." 

Kabac signifies, in Turkish and Arabic, poplar; and 
Kovac, the hollow of a tree. So that the pursuers un- 
derstood it to say, "the poplar, the hollow tree." 

* 'What can this mean?" asked the Sunnites from 
each other. "Doubtless some one is hidden in the hollow 
of that old poplar, perhaps Hassan and Hossen — ^whom 
may Allah confound at the last day." Running to the 
tree they found the enemy, and both brothers were 
massacred on the spot and left there. 

When they were gone, the partridge approached the 
spot where the sons of Ali had been massacred. It dip- 
ped its claws and its beak into the blood of the servants 
of Allah. Since that day the partridge is accursed, and 



to its eternal shame its beak and claws remain reddened 
with the blood of Hassan and Hossen. It is forbidden 
men to nourish in their houses the bird stained with the 
blood of the martyrs, and it is a meritorious act before 
Allah and men to kiQ the red-legged partridge. 

On the other hand, it is a crime to hurt the grey- 
legged partridge. For this charming bird, after the 
massacre of Hassan and Hossen, abused the Sunnits 
with its cry of *'Tchefut, Tchefut,'^ which signifies, in 
Turkish and Arabic, ** Jew, Jew,'' and the name of Jew 
is the grossest insult which can be given to a creature 
of Allah. Even to the present day, the descendants of 
the prophet wear a grey turban and ride horses of the 
same color. 

Akpar, the son of Ressa, was the youngest Imam. 
Thus the cord of his life was broken so that he did not 
enter the service to which he was called. 

Abbas, the cousin of Ali, was the bravest and 
strongest Imam among his people. 

Ressa was the third Imam after Hassan, a faithful 
believer in all the teachings of the prophet. They say 
he had spiritual knowledge of coming events, and had 
the power of death in his hands ; and yet he was con- 
sumed as the rest. The soldiers were eager to pour their 
yazedish poison upon the old man ; they wanted to prove 
their Turkish nature by slaughtering his children be- 
forehand, — thus they thought they would awaken his 
anger, and cause him to die, as a sinner. They approach- 
ed and tied the youngest daughter, and threw her into 
the fire. The broken-hearted father fixed his eyei upon 



68 

his dying daughter, saying : ' * Do not be afraid, my dear, 
hereafter thou shalt fly into the most beautiful Para- 
dise, resting on the arms of thy uncle. Remember, thy 
hope is above, in the happy home of thy uncle; take 
courage and suffer at the hands of the infidels, then 
thou shalt open thine eyes in a happy home, where thy 
uncle will wipe all thy tears away/' 

The angry men gnashed their teeth when these words 
were spoken by the trembling man, and they pushed him 
into the fire and burned him to ashes, and the ashes were 
scattered in all directions. But, to their surprise, a hand 
appeared in the embers still unharmed. They tried three 
times to burn it, but to no avail. Th^n, according to 
their belief, it was taken to heaven for its everlasting 
rest. 

The Mohammedans say that was the hand that wrote 
'*Mene, mene, Tekel upharsin" on the wall of Belsshaz- 
zar, the king of Persia, and has proved to have done 
greater works than that. 

Kasem, the bridgeroom, was unable to welcome the 
queen of his heart ; with folded arms he bowed his head 
under the sharp knife of the enemy, while the partner 
of his life was left at the hands of his executors. 

After the battle some had fled, others knew not their 
fate; if they remained, death was certain; if they 
waited, there seemed very little hope for deliverance. 
Some were found in various places and killed, others 
suffered and died from starvation, the rest were taken 
captive and met with the same fate, very few escaped 
with their lives. 



69 

Every morning and evening a priest will call from a 
mosque, **Come to the prayer and hear of the Imams." 
At the same time a band of men and boys will march 
hand in hand, from street to street, shouting, ya Ali ! ya 
Ail ! ready to meet the next band for battle. Bach band 
is divided into two parts, which sing in turn and cry. 
Some will be seen striking their chests violently, till 
their flesh has turned black and blue, others will strike 
their back with chains until their bodies are covered 
with blood. In the meantime priests will read the 
stories of the Imams; men, women and children will 
cry bitterly. Others take a decorated flag and go about 
the streets, stopping at each mosque and still continuing 
their lamentation. 

In the large cities they are divided into six factions : 
1. The band of music. 2. The flag and a hand of silver 
or zinc carried at the same time. This reminds them of 
the hand in the fire. 3. A band of reading men. 4. 
Children on black horses, all dressed in black. 5. A 
band of men with chains. 6. Men dressed in white, 
holding swords in their hands with which they are cut- 
ting their heads, but not seriously. If one of them dies 
during the katl, it is believed that he will get his 72 
fairies, and will drink unfermented wine from the gol- 
den cup forevermore. 

Beloved reader, how thankful you and I should be 
that Jesus Christ bought us with His blood. Let us 
not seek to work out our own salvation by good deeds 
and merits, but look to Him who died on the cross to 



70 

give salvation to the world. '* Whosoever believeth in 
Him, shall not perish, but have everlasting life." 

O Jesus, blessed Jesus 
Eeveal Thyself to all; 
And give Thy Spirit to us 
Now and forevermore 

MOHAMMEDANS AND CHRISTIANS. 

Every Mohammedan may imagine that he has his 
prophet from God, he may think that he is in fellowship 
with those who have spiritual knowledge. He may say, 
I serve a prophet greater than the angels and according 
to his belief he may add. All the angels were forbid- 
den to be in the presence of God, but Mohammed re- 
ceived an invitation to sup with the Almighty, and flew 
millions of miles to the seventh heaven, where the an- 
gels and heavenly powers were not permitted to be seen. 
Furthermore, he may boast and say, our Imams' perfect 
lives and our leader's righteous works have set us free, 
and we may fly aloft, eat and drink joyfully in the 
heavenly mansions. Our worship, home, and social life, 
our law and national duties, all are taken from the book 
of our apostle, kept and taught faithfully. Therefore 
we say, we are the only people who are to enter heaven. 
This and more they may have to say, but it all appears 
to me to be but as the imaginations of an opium smoker. 

All Christian nations are considered animals by the 
Mohammedans. No honor or compliment is given to any 
one outside their own circle. When they meet each other 
they say, * 'Peace unto you. ' ' But on meeting a Christian 



71 

or Jew, they use a different greeting, to show that he is 
not one of them. They always try to turn people to their 
own faith ; if any one asks : *'How can I believe in your 
religion, when you do not let me touch your Koran or 
allow me to learn your rules of worship?*' they say, it 
is our duty to keep away from you as long as you are a 
Christian, because you are not clean enough to take our 
holy book in your hands. Confess in the name of Mo- 
hammed and be circumcised, and you can come near us 
and know of our doings. 

Some mohammedans will not sit in the same room 
with Christians or Jews and breathe the same air, be- 
cause the breath of ** infidels*' will defile the air of the 
room; they will not converse with them, nor do they 
dwell in communities where Christians live. They will 
not eat and drink with any but their own people ; if a 
Christian should happen to eat off their dishes, they 
must be broken or washed several times in order to be 
purified. No Christian is permitted to sell liquids, such 
as milk, oil, or even fruits. The Mohammedans are pro- 
hibited from buying such things from the Christians. 
The Christians must not touch any such articles in pos- 
session of a Mohammedan merchant; if they do, they 
must buy them, for they are thereby become unclean 
and he cannot sell them to a Mohammedan. It is not 
considered a sin to overcharge, cheat, or rob Christians. 
A hungry Mohammedan may ask a Christian for food, 
but after eating it, he will wash his mouth, so as not to 
carry the odor of it into his own dwelling. I knew a 



72 

young Mohammedan who became a Christian and be- 
cause of it was not permitted to live with his father. 
Being a follower of Christ, he was regarded as an out- 
cast. He, neverthless, continued to visit his father, and 
did all he could to reconcile him and win him for his 
faith. Once the father rose up to kiss his son, but in- 
stantly he drew back, saying: *'You are unclean, how 
can I ? " A second time he rose up, and again sat down. 
But at last his parental affection overcame the preju- 
dices of his religion ; he rose up and kissed his son, but 
did not omit to wash his mouth afterwards. 

All religious prejudice and all the persecutions which 
Christians have suffered in Persia have come either 
from the priests themselves or from a low and ignorant 
class of people influenced by the priests ; and now the 
priesthood of the Mohammedan church tries to drive all 
Christians out of Persia, but the government has stood 
loyally by the Christians, and look upon them as good 
citizens, and as intelligent and trustworthy people. The 
priests try to hold the nation under their rule ; they say 
no institution of learning must be maintained which is 
outside of their control, and all the laws of the country 
must be subject to the dictation of their high priest. 
But the government says No, and encourages Christians 
to build schools and educate all who are willing to come 
in contact with them. Some twenty years ago, the 
priesthood had more influence than the government, 
therefore people were afraid to converse with Chris- 
tians about religion; but ever since Mohammedanism 



78 

gave rise to new sects, people have had more freedom ; 
they are their own masters in all respects, and they are 
not afraid of priests any more. 

It must be stated that not all Mohammedans look 
upon the Christians as animals. All noblemen, counts, 
lords, and all who constitute the better class of Persian 
society are social and friendly. They respect an educated 
Christian more than they do their own people, and do 
not show any religious prejudices ; they try to learn the 
languages spoken by Christians, and send their children 
to their schools, and sometimes they even send them to 
Europe. Educated Christians have better opportunity 
to see his majesty, the Shah, than do most of the Mo- 
hammedans. In Teheran I met one of the Kurdish 
lords^ who had come all the way from Aderbajan to lay 
his case before the king, and after spending a fortune 
he was permitted to be present at the king's judgment; 
but fearing that he would be beheaded, he simply bowed 
and repeated, ''Your honor, your honor," while Merza 
Kahraman (the young man who saved me when in the 
hands of my uncle) visited his majesty quite frequently, 
and was greatly honored by all Moslem officers. In 
short, the weakness of Mohammedanism in Persia gives 
Christian workers good opportunity to spread the 
Truth ; Persia is open for the Gospel, we must not sleep 
at the time of harvest, but work ! 



1 This gentleman has about 40,000 Kurds under his control of 
whom very few could even read. He asked me to open a school in 
the district, and promised me protection, 



74 

THE HOME. 



The Persian, that is, the Mohammedan language 
knows no such words as home and wife, but only house 
and woman. Polygamy, too, with its attendant evils 
and cruelties, is one of the ulcers of Persian society. A 
Mohammedan will not be seen on the street with his 
wife ; if it happens that he is out with her she must not 
walk beside him, but follow him; if a man kills his 
wife, he will be fined a sum of money. According to 
their law, women have not the same right as men. 

Marriage, according to the law of Islam, is not a 
religious but a civil act. The priest is invited merely 
as a matter of courtesy, the validity of the contract 
consists in its being attested by two witnesses. 

If a young Mohammedan wants to be married, he 
will ask some old woman ; she may be his aunt or, per- 
haps, his cousin, or, maybe it is one of his acquaintances, 
if she knows of any young lady that would be suitable 
for him. Of course she knows of many. These old 
women are always on the look-out, for they receive 
many presents in that way. Then she will call on a 
certain family, where she knows there is a daughter, 
and will begin in this way: **I have nothing of impor- 
tance to say, but was passing by and thought I would 
call.'* After she has smoked awhile and drunk some 
coffee together with the mother of the young lady, she 
will say: **Will you send your daughter out of the 
room? I wish to speak to you privately.'* She will 



76 

then say many good things about the young man on 
whose errand she goes, and that he wishes to receive 
the hand of her daughter in marriage. 

If the father has no objections, the bargaining be- 
gins; if she is handsome, he may ask as much as two 
or three hundred dollars ; if she is not at all handsome, 
it may be he will get forty or fifty; if he is poor, or 
if he is greedy, he will say: **You see it is this way, 
I have brought up my daughter and have had expense 
and trouble all these years, and she has not earned me 
a penny. Her husband must pay me something for all 
this." Among the better class of Moslems, however, 
the price is in jewelry and clothes, which will belong 
to the bride. 

They go to a lawyer, and he puts it down on paper 
that this man — ^mentioning his name — desires to receive 
in marriage the daughter of such and such a man, and 
promises to give on such a day such and such a price, 
whatever that may be. To this he signs his name, and 
the witnesses write theirs, and the paper goes to the 
girl's father. This is the ceremony. There is no reli- 
gious service, and there are no questions, no answers, 
no promises, no vows. As soon as the bridegroom has 
paid what he has promised he can claim his wife. If 
anyone of the relatives is not satisfied with the present, 
he will say to the bridegroom: ** Until you buy me a 
coat or maybe trousers, you cannot have your wife." 
But if all are satisfied, they will march to bring the 
bride. She may never have seen the man to whom she 



76 

is to be married, or she may not know of her wedding 
until a few hours beforehand; or she may refuse to 
be married. In the last case she will get a good slap- 
ping from her father. But if she has been informed a 
few days before and is willing, then, before the men 
arrive, the bride is locked into a chamber, is seated up 
high in a chair which is set upon a sofa at the back of 
the room, and is dressed in her pink bridal garment. 
She paints her fingers, toes and eyebrows, and then she 
is veiled with a double pink veil. 

After some superstitious ceremonies have been per- 
formed, sugar is transferred from the mouth of the one 
to the other in order to remind them of the sweetness 
of their future relations to one another. The bride is 
then placed on the back of a horse, and departs for the 
home of her husband. In the meanwhile a band plays 
merry tunes at the head of the procession and on their 
way the sing: — 

Our fair bride is on the way 
Like a pink, so fresh and gay. 
At the door our bridling fair, 
Like the pink's her perfume rare. 
She's a rose that's opened wide. 
In the courtyard is the bride — 
On the stair the bride see novr, 
White as jasmine is her brow. 
Now she comes within the room. 
Her neck is like the lily's bloom. 

As soon as the bride ^s relatives have left, the women 
raise her veil with the silver handle of a dagger, and 
whether she comes up to their expectations or not they 
are in duty bound to sing : — 



77 

How beautiful she is, the bride, 
Her brow is high and white and wide, 

May God preserve her. 
Her eyebrows have the rainbow's curve, 
Her eyes for coffee cups may serve, 

May God preserve her. 
Her cheeks the rose's inmost fold, 
Her mouth a little box of gold. 

May God preserve her. 
Her lips as red as cherris are, 
Her teeth than pearls are whiter far. 

May God preserve her. 
Like milk her skin is fair and white. 
Like cypress is she tall and slight, 

May God preserve her. 

The women believe that every one of them must be 
married, whether young or old, otherwise, if they die, 
they will be lost; but marriage will save their souls. 
Accordingly, a man will have all kinds of wives, some 
eighteen or twenty years of age, others nearly as old 
as his grandmother. He may have children with several 
of these and then troubles arise. The older one will 
try to poison the children of the younger, and even the 
husband is afraid of his life. If life becomes too bitter, 
some of them will be sent away. 

In Persia woman is degraded. Even under its most 
favorable aspect her life is one of idleness. But among 
the great mass of the poorer class women are the drud- 
ges, doing the hardest work, and are for the most part 
placed on a level with the beasts of burden. Among the 
better class of Moslems, however, women receive kinder 
treatment. They do not allow them to work for their 
living; and do not want them to have liberty and speak 



78 

to strangers. A woman is not permitted to see any of 
the male friends of her husband, except her own nearest 
relatives. In most cases, man and woman are not like 
husband and wife, but as master and slave. 

A Mohammedan can divorce his wife at any time. If 
she does not have his supper ready in time ; if she does 
not show him due respect ; if she does not come quickly 
when called, or for other paltry reasons, he can say, 
' * Go, I am divorced from you, ' ' and she is no more his 
wife. He may have spoken this in a fit of anger, and 
said more than he meant to say, and may regret it at 
once, and try to speak to her again. **No,*' she will 
say, keeping her face hidden from him. **You are not 
my husband, I do not know you." 

There are three chief kinds of divorce, — the divorce 
by virtue of which the husband cannot take back his 
wife ; the divorce with this right in reserve ; and the 
temporary divorce. 

If a man desires to take back one of his divorced 
wives, he cannot go and ask her to follow him, but he 
will send word that she must be married to another 
man, and then be divorced the next day to marry her 
first husband. According to Mohammedan law, if there 
is no one to marry her temporarily, her first husband 
must pay some one to marry her, only to be divorced on 
the following morning, and then he can have her back. 

The ordinary laws regarding marriage given by Mo- 
hammed number no less than one thousand four hund- 
red and twelve. 



79 

Whenever the announcement of the birth of a girl is 
made, a dead silence will follow. The groans of the 
nearest lady relatives and the sobs of the poor mother 
will be the next, and no one dare break the news to the 
unfortunate father — men and women will depart in an 
ungraceful manner. Often the husband approaches the 
unhappy woman and scolds her. I knew of a woman, 
who, having given birth to a fourth daughter, had 
beaten her head and breast with her fist in a frenzied 
attempt to commit suicide. 

Had the child been a boy, a turmoil of congratula- 
tions would have followed upon the proclamation, and 
gifts been given to the first one who informed the fa- 
ther. He would have been embraced with tears of joy 
by his comrades, because a son had been born to him. 
Drums would have been beaten and trumpets sounded, 
and gifts been sent to the mother. 

The child is first taken and rubbed well with salt; 
one of the women then throws a bunch of keys into the 
basin, mutters a spell of a religious character, and blows 
three times into the water. This is, however, done for 
the ''evil eye." 

The body of the mother is then plastered over with 
a mixture, composed of honey and various aromatic 
condiments, which is believed to possess strengthening 
and recuperating properties, and which is left on for 
about an hour. 

All these arrangements completed, the happy father 
enters to congratulate his wife and give the child the 



80 

name by which it is henceforth to be distinguished. For 
no formality equivalent to registration or baptism is 
customary among the Moslems, and Persian biographers 
fix the date of famous men by their death instead of 
their birth. 

The infant is carried by the father outside the door, 
and then he speaks three times into the child's ear the 
name chosen for it. If the father is unacquainted with 
the form of prayer to be used, a priest is called to 
assist in the fulfillment of this duty. The circumcision 
is performed on the following Friday. 

When a child is afflicted with the so-called evil eye,^ 
the mother will go to a saintly moUah in order to re- 
move the spell. This holy man, whose breath, sancti- 
fied by the constant repetition of the name of the deity, 
has acquired a supernatural healing power, proceeds to 
make a series of mysterious breathings on the face of 
the child, accompanied by the imposition of his hands. 
These concluded, he produces a tiny scroll of paper in- 
scribed with some holy words or with a passage from the 
Koran, and orders it either to be soaked in water and 
the liquid to be drank, or to be tied on the right arm of 
the child ; another to be placed under his pillow during 
the night, and promises a sure cure. 

The Mohammedans are much more superstitious than 
any other oriental people. To note all their beliefs would 
reqidre pages. The following may serve as specimens : 



1 It would be a long list to give the cures for ' * evil eye. ' ' For 
some, see the chapter on Armenians. 



81 

if wolves howl in packs, it betokens a death, or it may 
mean frost. Sparrows flying in large flocks are held 
as a sign of severe cold. The croak of a raven an- 
nounces to the mother that she will give birth to a girl. 
To meet a snake before sunrise, or about sunset, augurs 
the death of a relative. If the turtle-dove sits on a roof 
and coos, it announces to the inmates the return of a 
friend from a foreign country. When a cuckoo sits on 
a house and sings, it betokens a death in the house. 

When the dying person has breathed his last, the 
wailing of the women begins. Those most affected by 
the sad event, often beat their breasts and tear their 
hair in a passionate outburst of grief. When the eyes of 
the dead have been closed and the chin bandaged, and 
a piece of wood is placed under each arm, they whisper 
in his ear, "You must not be afraid of all that comes 
in your way, but fight." 

The ceremony when fully performed, consists in 
washing the hands and then conveying water in them 
three times to the nose and the lips, and from the crown 
of the head to the temples ; three times from, behind the 
ears to the neck, from the palm of the hand to the el- 
bow, and then to the feet, commencing with the right. 
When this formality has been twice repeated, the coffin, 
or rather shell, is brought in, and three long strips of 
strong material are laid across it, and on them are 
placed three strips of calico then men will carry the 
corps to the mosque, followed by a long procession of 
male mourners. It is considered a meritorious act to 



82 

carry a dead body even for a short distance, and tke 
bearers at the Moslem funeral are consequently conti- 
nually relieved by others who wish to obtain the bene- 
fits which the performance of this religious duty is 
believed to confer. At the mosque the first part of the 
burial service is read by the priest, as follows : 

**0 Allah, pardon Thou our living and our dead, 
those of us looking on, and those of us absent, our little 
ones and our adults, our men and our women. 

^ ' Cause Thou this departed one to possess Thy mer- 
cy and Thy grace. 

"0 God, if he (or she) has been a worker of good 
works, then do Thou add unto him good works and if 
he has been an evil-doer, do Thou pass it over. And may 
security and glad tidings surround his with honor and 
privilege. And free Thou him from the torment of the 
grave and of hell-fires, causing him to dwell in the 
abodes of the Paradise with his relatives. Allah, 
make Thou his tomb a garden of the gardens of heaven ; 
and let not his grave be a pit of the pits of perdition, 
for Thy mercy's sake, Thou most compassionate of 
the merciful. God, unto whomsoever Thou grantest 
life cause Thou him to live resigned to Thy will (i. e., 
a Moslem) ; and whomsoever Thou callest, let him die 
in the faith of Islam. 

On the arrival of the procession at the cemetery the 
coffin is placed by the side of the excavation, the lid is 
removed, and the body lifted by six persons and lowered 
into the earth. When the remainder of the prayers for 



88 

the dead have been recited, the grave is filled up, and 

the mourners return home. The priest remains a short 
time longer, to prompt the deceased in his replies to the 
questions. Two angels, Moukir, and Nekir, according 
to the Moslems belief, enter the grave with the dead in 
order to interrogate them concerning their faith. If the 
dead one has been a devout Moslem, his reply will be : 
*'My God is Allah, my prophet, Mohammed, and my 
religion Islam, and my Kibla the Kaaba.'* (Kibla is the 
direction in which Moslems turn when performing their 
devotions) . If, however, he had been but an indifferent 
follower of the prophet, he will not be able to remember 
his creed. In the former case the angels give the dead 
a taste of all kinds of delight, and in the latter they 
afflict him with various torments. 

THE SHAHE AND THE UEF, THE LAWS OF PERSIA. 

Persian law is divided into two parts, the Shahr and 
the Urf . The former is administered by the mollahs, or 
priest, and is based upon the Koran. The latter is the 
oral law administered by secular judges; who decide 
cas.es according to common sense and traditions, of pre- 
cedents, orally handed down. 

As a rule the Urf takes cognizance of criminal cases, 
and the Shahr of civil cases. The criminal is tried be- 
fore the governor of a town or village ; in the award of 
penalties, however, he follows the rules prescribed by 
the Shahr, so far as they have not passed into desuetude. 



84 

Sometimes a criminal case is appealed to the governor, 
or to the Shah himself. 

The expounders and administrators of the Shahr are 
called mollahs and mushtaheds. The highest mushta- 
hed of all, the present chief justice, dwells at the tomb 
of Ali. In ordinary cases a decision by the inferior 
mollahs with their seals attached is sufficient, but cases 
of importance must be referred to the chief mushtahed. 

The code of Persia consists of four parts, with nu- 
merous subdivisions or chapters. The first treats of reli- 
gious rites and duties ; the second, of contracts and obli- 
gations; the third, of matters relating to the person; 
and the fourth part, of laws relating to the class, meats 
and drinks, legal procedure, and the specifications of 
penalties both from a religious and a civil point of view. 

There are five hundred and forty-nine laws respect- 
ing religious worship. The regulations concerning 
fasting and pilgrimages number no less than one thou- 
sand and twelve. Good works and rules concerning the 
poor, also take up a large part of the first division of the 
Shahr. The law of sales includes six hundred and 
twenty-five titles in the second division. In the past 
prescribing religious ordinances we read that: 

**It is forbidden any man to say his prayers in the 
presence of any woman who, either at his side or before 
him, is also praying, whether praying together with him 
or alone; and without regard to the character of the 
woman, whether she be his wife or within forbidden 
degree of kinship, or stranger. She must be far from 



85 

him, at least twelve feet, or behind a curtain so as not 
to be seen. 

*'One should avoid praying before an open fire, or 
in the stable of horses, asses, or mules; but is is per- 
mitted in a sheephold. 

**He who is dumb must wag his tongue while men- 
tally repeating his prayers. 

** Whoever has offered prayer without positively re- 
membring that he has fulfilled every regulation, is 
obliged to repeat the prayers. 

**He who cannot properly pronounce the vowels 
shall not lead the prayers" 

In the second division of the Urf, the law of sales, 
which includes six hundred and twenty-five, we read 
that: 

**It is not permissible to sell a piece of cloth or of 
land by a general exhibition of them to the purchaser, 
without obliging him to make a minute inspection. Nev- 
ertheless, it is more prudent to examine and touch the 
object sold, because of the various uses to which it may 
be put, and of the difficulty of obtaining an exact no- 
tion of the object without touching, measuring, or in- 
specting it. 

**The specifications of a thing sold should be made 
in a manner to leave no doubt in the na^d of the par- 
ties : it should further be stated in usual tenns, in order 
that, in case it be contested, the dispute can be settled 
by reference to the dictonary. 

* * It is not permitted to sell fruits on the tree before 



86 

they are shaped, that is before the kernel is formed, but 
when they have reached that state they may be sold. 

**The purchaser of a slave may change his name at 
any time, but should avoid counting the price of one in 
the presence of another slave. 

**It is forbidden any one not sound in mind, to be a 
judge or governor at any court.*' 

Shah is the absolute monarch. He appoints gov- 
ernors for each state, and the governors appoint minor 
governors for the cities. The Shah gives each governor 
a knife, and will give him the power to use it for man- 
slaughter. The modes of punishment used by these ap- 
pointed governors are barbarous in the extreme. The 
convicts are put to death either by being beheaded in a 
public square or by being nailed to a wall, or in other 
ways. 

One of these governors was once o'alled to Oroomiah 
City as a ruler. He said: *'I am surprised: every man 
has two ears, hands and feet. I wonder what kind of a 
ruler has been in this city, that people have not been 
punished.'' They, however, think that Christians are 
not deemed sufficiently worthy of such privileges as 
these punishments are considered to be. 

The ground belongs to the lords and counts; they 
give it to the farmers to till, half of everything being re- 
turned to the owners. Hard labor and taxes are for the 
natives, the profits are given to the chiefs. The natives 
have to pay taxes for each mwnber of their family, 
whether at home or abroad ; as long as he is not dead, 
parents must pay his taxes. 



87 

Natives are largely employed in agriculture and car- 
pet making. Oxen, buffaloes, and cows are used for 
ploughing the fields and threshing; and all the farm 
work is carried on by such animals, even all their grain 
is carried by donkeys and camels. 

In the large towns people live more peacefully; 
there is not a single policeman in the streets during the 
day, till nine o'clock at night. Thereafter no one is 
allowed to be out. If it is necessary to be out the party 
must have a lantern in hand and a soldier as a guide. 
The party must also know the name of the night, as a 
name is given for each night and keept in sercret from 
the public, being known only to the police and govern- 
ment officers. If anyone is out, and does not know the 
name of the night, officers will cast hom into prison un- 
til he is proved to be a law-abiding citizen. 

All the Moslems are in duty bound to make a pil- 
grimage at least to one of the four national mosques. If 
any one fails to perform it during his life, his bones 
must be carried to Karbala, after his death. Dead ones 
are transported every year to Karbala, and are buried 
near the grave of the prophet to be saved. All the bones 
must be carefully packed in boxes and tied on horses. 
Crowds of men every year take dry bones of their rel- 
atives, and march towards that place. If any one is 
unable to fulfill the will of his parents by sending their 
bones to the holy place, he will gather all the bones 
that he can carry on his back, and walk all the way to 
that place. Sometimes all the bones are crushed, but 



88 

they do not mind that, if only they can bnry the rest, 
and save their friends from punishment to everlasting 
life. 

When father Pilgrim returns, women and children 
look' anxiously to see what he bears in his beak. If it 
happens to be a bit of glass, it is a sigh that the year 
will be free from war, plague, famine, and that every 
one will be happy; if a rag, that it will be a year of 
sickness; if an ear of corn, that cereals will be abun- 
dant. If the stork arrives with his beak raised to the 
sky, it is a bad sign, for the father pilgrim is dissatisfied 
with men and will not deign to look at them ; if, on the 
contrary, his beak is pointed earthward, and toward 
the town, he murmurs, ''Peace be with you," and the 
pious Moslems reply, ''On thee be peace." "Welcome, 
father Pilgrim," welcome and they will wish to see 
what he has seen. 

Often I met groups of men going toward those 
places of visit. They were tired and weary, but joyous 
smiles were on their faces. Their greatest happiness 
was to end the long journey, and kneel at the graves of 
the Imams ; and to possess an image of clay, or a wooden 
comb, to be used at their worship. Every Mohammedan 
must either have one of these images, or both, in his 
pocket, to pray to and worship. Before prayer, every 
one of them must wash his hands and face, and wet his 
toes and head. The image is then laid before him on a 
colored piece of silk. The worshiper kneels and rises 
six times during each prayer, lifting his hands towards 



89 

his ears, saying : * * I am witnessing for Mohammed the 
prophet of God/' etc. Five times a day prayers are 
uttered ; the same thing is repeated every day and dur- 
ing the entire year. If there are pictures or other ar- 
ticles on the wall at the time of worship, prayer will not 
be answered ; the room must be empty. If a sword, or 
any sharp article is on their body, it must be laid aside ; 
otherwise, answer to their prayer will not come. When 
traveling, (if there is no water in which to wash, dry 
dust will serve the purpose. They do their praying on 
the streets, or in public squares in order to be seen; 
especially during Ramazan, the month of fasting. They 
are sad-faced and downcast in their apperance, to show 
that they are religious men ; at such times it is not safe 
to speak to them twice. 

Dervishes are another holy order of Moslems, and 
are looked upon as a humble and long-suffering people. 

Women without children make a vow to Allah, if 
given to them a son, they will consecrate him to God to 
be a Dervish. There are ©ervishes from every class of 
people, from the royal family to the lowest mill-keeper. 
Some of them live a lonely life, and dwell in dry wells, 
and even live on opium and nuts. After a time they will 
go from place to place with sheep-skin on their shoul- 
ders, telling stories and singing, followed by crowds 
who desire to hear their singing. When they have used 
opium, they speak most cheerfully. It is a power, they 
claim, given to them by Allah. 

Others will go from town to town dressed in white, 



90 

with an axe on their shoulders, singing in a low voice, 
to make it known that they are coming. Once I asked 
one of them: What does all this mean? He said: **We 
have renounced the world, and are living as John the 
Baptist, in order to possess heaven.'* Compare this re- 
ligion with that of our blessed Saviour, Jesus Christ, 
the God-man, who gave His life for all nations, even His 
enemies. All His faithful believers are, spiritually, as 
the sun shining in its fullness, while the unbelievers are 
as the darkness of midnight. Oh that the day might 
soon be at hand when the blessed Gospel of Jesus Christ 
is being proclaimed in all Persia ! 

THE KORAN. 

or the holy book of the Mohammedans, is a volume di- 
vided into 114 chapters. It constitutes the revelation 
proclaimed by Mohammed as received during the latter 
part of his life at Mecca. Each chapter begins with the 
words: **In the name of the most merciful God.'' In 
the first chapter we read : ** Praise be to God, the Lord 
of all creatures ; the most merciful, the king of the day 
of judgment. Thee do we worship, and of Thee do we 
beg assistance. Direct us in the right, in the way of 
those to whom Thou hast been gracious; not of those 
against whom Thou are incensed, nor those who go 
astray." 

THE CREATION OF ADAM. 

The following story of the creation of Adam is con- 
tained in the Koran, and it gives the minutest partic- 
ulars ; some portions of it I have taken from traditions 



91 

which are derived from Mohammed himself; and their 
essential features are found in the Koran, but are 
carried out and completed by oral traditions, and are 
considered the Mohammedan's theology and morals. 

When the Lord said unto the angels, I am going to 
create a man on earth, they said, wilt Thou place there 
one who will do evil therein, and shed blood ? God an- 
swered: Verily I know which ye know not, and He 
taught Adam the names of all things, and then asked 
these names of the angels. They answered. Praise be 
unto Thee, we have no knowledge but what Thou teach- 
est us, for Thou art knowing and wise. God said: 
Adam, tell them their names. And when he had told 
them their names, God said, did I not tell you that I 
know the secrets of heaven and earth, and know that 
which ye discover, and that which ye conceal ? The four 
most exalted angels were commanded to bring from the 
four comers of the earth the dust out of which Allah 
formed the body of Adam, all save the head and heart. 
For these He employed exclusively the sacred earth of 
Mecca and Medina, from the very spot on which, in 
later times, the holy Kaaba^ and the sepulchre of Mo- 
hammedans were erected. 

When all the inhabitants of heaven, save Iblis, had 
gazed on Adam in long and silent wonder, they burst 
out in praises to Allah, the Creator, of the first man, 
who was so tall and beautiful. 

1 Kaaba was an ancient temple in the early days of Mohammed, 
and was held in great veneration; and now, Mohammedans turn 
their faces toward Mecca and Kaaba when saying their prayers. 



92 

Allah then directed the angels to bathe the soul of 
Adam, which he had created a thousand years before 
his body, in the sea of glory which proceedeth from 
Himself, and commanded it to animate his yet lifeless 
form. The soul hesitated, for it was unwilling to ex- 
change the boundless heavens for his narrow home; 
but Allah said : * * Thou must animate Adam even 
against thy will, and as the punishment of thy disobe- 
dience, thou shalt one day be separated from his also 
against thy will." Allah then breathed upon it with 
such violence that it rushed through the nostrils of 
Adam into his head. On reaching his eyes, they were 
opened, and he saw the throne of Allah with the inscrip- 
tion, * ' There is but one God, and Mohammed is his mes- 
senger." The soul then penetrated to his ears, and he 
heard the angels praising Allah; thereupon his own 
tongue was loosend, and he cried, '^ Blessed be Thou, 
my Creator, the only one and eternal. ' ' The soul at last 
pervaded all the limbs of Adam, and when it had reach- 
ed his feet, it gave him the power to rise ; but, on rising, 
he was obliged to shut his eyes, for a light shone on him 
from the throne of the Lord which he was unable to 
endure; and pointing with one hand toward it, while 
he shaded his eyes with the other, he inquired, **0 
Allah! what flames are those?" It is the light of the 
prophet who shall descend from thee and appear on 
earth in later times. By my glory, only for his sake 
have I created thee and the whole world. In heaven his 
name is Ahmed,* but he shall becalled Mohammed on 

1 The most praised one. 



98 

earth, and he shall restore mankind from vice and false- 
hood to the path of virtue and truth/' 

Allah commanded the angels to bow down to Adam, 
as the most free and perfect of all His creatures, and as 
the only one that was animated by His breath. Israfil 
was the first one to obey, hence Allah confided to him 
the book of fate. The other angels followed his ex- 
ample. Iblis alone was disobedient, saying, with dis- 
dain, ' ' Shall I, who am created of fire, worship a being 
formed of the dust?" He was therefore expelled from 
heaven, and the entrance into Paradise was forbidden 
him. 

Adam on this occasion manifested to the angels that 
he far surpassed them in wisdom, and more especially 
in the knowledge of languages, for he knew the name 
of every created thing in seventy different tongues. 

After this discourse, Allah presented him, through 
Gabriel, with a bunch of grapes from Paradise, and 
when he had eaten them he fell into a deep sleep. The 
lord then took a rib from Adam's side, and formed a 
woman of it, whom he called Hava (Eve), for he said, 
I have taken her from **hia" the living. She bore a 
perfect resemblance to Adam; but her features were 
more delicate than his, and her eyes shone with a sweet- 
er lustre, her hair was longer, and divided into seven 
hundred braids; her form was lighter, and her voice 
more soft and pure. 

Allah himself then said to them, **I have appointed 
this garden for your abode; it will shelter you from 



96 

**I'ni one of those cherubin who are appointed to 
sing without ceasing the praises of Allah, but have 
glided away for an instant to visit the paradise which 
he has prepared for the faithful. Wilt thou conceal me 
under thy beautiful wings?'' 

**Why should I do an act which must bring the dis- 
pleasure of Allah upon me?" 

* * Take me with thee, charming bird, and I will teach 
thee three mysterious words, which shall keep thee from 
sickness, age, and death." 

**Must, then, the inhabitants of Paradise die?" 

**A11, without exception, who know not the three 
words which I possess." 

**Speakest thou the truth?" 

**By AUah the almighty." 

The peacock believed him, for he did not even 
dream that any creature would swear falsely by its 
maker ; yet, fearing least Ridwhan might search him too 
closely on his return, he steadily refused to take Iblis 
along with him, but promised to send out the serpent, 
who might more easily discover the means of intro- 
ducing him unobserved into the garden. 

Now the serpent was at first the queen of all beasts. 
Her head was like rubies, and her eyes like emerald. 
Her skin shown like a mirror, of various hues. Her hair 
was soft like that of a noble virgin; and her form re- 
sembled the stately camel; her breath was sweet like 
musk and amber, and all her words were songs of praise. 
She fed on saffron, and her resting-places were on the 



94 

cold and heat, from hunger and thirst. Take at your 
discretion, of every thing that it contains; only one of 
its fruits shall be denied you. Beware that you trans- 
gress not this one command, and watch against the wily 
rancor of Iblis ! He is your enemy, because he was over- 
thrown on your account ; his cunning is infinite and he 
aims at your destruction. 

The new created pair heeded Allah's words, and 
lived a long time, some say five hundred years, in Para- 
dise without approaching the forbidden tree. But 
Iblis also had listened to Allah, and resolving to lead 
man into sin, wandered constantly in the outskirts of 
heaven, seeking to glide unobserved into Paradise. But 
its gates were shut, and guarded by the angel Ridwhan. 
One day the peacock came out of the garden. He was 
then the finest of the birds of Paradise, for his plumage 
shone like pearl and emerald, and his voice was so me- 
lodious that he was appointed to sing the praises of 
Allah daily in the main streets of heaven. Iblis, on 
seing him, said to himself, * * Doubtless this beatiful bird 
is very vain; perhaps I may be able to induce him by 
flattery to bring me secretly into the garden.*' 

When the peacock had gone so far from the gates 
that he could no longer be overheard by Ridwhan, Iblis 
said to him : 

**Most wonderful and beautiful bird! art thou of 
the birds of Paradise?'* 

**I am ; but who art thou, who seemest frightened as 
if some one did pursue theef 



96 

blooming borders of the beautiful Cantharus (a river in 
Paradise). She was created a thousand years before 
Adam, and destined to be the playmate of Eve. No 
sooner had the peacock informed the serpent of his ad- 
venture then she exclaimed, I will hasten to the cherub, 
and mil lead him into Paradise, that he may teach me 
the three mysterious words. 

The serpent ran forthwith out of the gate, and Iblis 
repeated to her what he had said to the peacock, con- 
firming his words by an oath. The serpent then opened 
her mouth ; Iblis flew into it, and, seating himself in the 
hollow part of her front teeth, poisoned them to all 
eternity. When they passed Eidwhan, who was not able 
to utter a sound, the serpent opened her mouth again, 
expecting that the cherub would resume his natural 
shape, but Iblis preferred to remain where he was, and 
to speak to Adam from the serpent's mouth, and in her 
name. Arriving at Eve 's tent, Iblis heaved a deep sigh, 
the first which envy had forced from any living breast. 

"Why art thou so cast down today, my beloved ser- 
pent?" inquired Eve, who had heard the sigh. 

"I am anxious for the future destiay of thee and of 
thy husband," replied Iblis, imitating the voice of the 
serpent. 

' How ! Do we not possess in these gardens of Eden 
all that we can desire ? ' ' 

**True ; and yet the best of the fruits of this garden, 
and the only one which can procure you perfect felicity, 
is denided you." 



97 

' * Thou have never spoken of these things until now 
beloved serpent; whence derivest thou this know- 
ledge?" 

' ' An angel informed me of it, whom I met under the 
forbidden tree." 

Eve answered, * ' I will go and speak with him, ' ' and 
leaving her tent, she hurried toward the tree. 

Immediately Iblis, who knew Eve's curiosity, 
sprang out of the serpent's mouth, and was standing 
under the forbidden tree in the shape of an angel, with 
a human face, before Eve had reached it. 

**Who art thou, singular being, whose like I have 
never seen?" 

*'I was man, but have become an angel." 

''By what means?" 

"By eating of this blessed fruit, which an envious 
God had forbidden me to taste on pain of death. I long 
submitted to his command, until I became old and 
frail; my eyes lost their luster and grew dim, my ears 
no longer heard, my teeth decayed, and I could neither 
eat without pain, nor speak with distinctness. My hands 
trembled, my feet shook, my head hung down upon my 
breast, my back was bent, and my whole appearance at 
last became more frightful than all the inhabitants of 
Paradise. I then longed for death, and expecting to 
meet it by eating of this fruit, I stretched my hands 
and took of it ; but lo ! it had scarcely touched my lips, 
when I became strong and beautiful as at first; and 
though many thousand years have since elapsed, I am 



i i 



98 

not sensible of the slightest change either in my ap- 
pearance or in my energies/' 
Speakest thou the truth?" 
'By Allah, who created me, I do." 

Eve trusted to his oath, and plucked an ear of the 
wheat-tree. 

Before Adam's sin, wheat grew upon the finest tree 
in Paradise. Its trunk was of gold, its branches were 
of silver, and its leaves of emerald. From every branch 
there sprung seven ears of ruby, each ear contained five 
grains, and every grain was white as snow, sweet as 
honey, fragrant as musk, and as large as an ostrich's 
egg. Eve ate one of these grains, and finding it more 
pleasant than all she had hitherto tasted, she took a sec- 
ond one and presented it to her husband. 

Adam resisted long, but when he observed that Eve 
remained fair and happy as before, he obeyed her at 
last, and ate the second grain of wheat, which she had 
carried about with her. 

Hereupon they were sent out from Paradise with 
such force that Adam and Eve could scarcely snatch a 
leaf from one of the trees wherewith to cover them- 
sleves. Adam was flung out through the gate of repent- 
ance, which taught him that he might return through 
contrition ; Eve through the gate of mercy ; the peacock 
and the serpent through the gate of wrath, but Iblis 
through that of the curse. 

Adam's distress in his solitude was so great that his 
beard began to grow, though his face had hitherto been 



99 

smooth; and this new appearance increased his grief 
until he heard a voice which said to him, * ' The beard is 
the ornament of man upon the earth and distinguishes 
him from the woman." 

Adam shed such an abundance of tears that all beasts 
and birds satisfied their thirst therewith; but some of 
the tears sank into the earth, and, as they still con- 
tained some of the juice of the food in Paradise, pro- 
duced the most fragant trees and spices. 

Eve also was desolate, for she did not see Adam, al- 
though he was so tall that his head touched the lowest 
heaven and the songs of the angels were distinctly audi- 
ble to him. She wept bitterly, and her tears, which 
flowed into the ocean, were changed to costly pearls, 
while those which fell on the earth brought forth beau- 
tiful flowers. 

Adam and Eve lamented so loudly that the east 
wind carried Eve 's voice to Adam, while the west wind 
bore his to her. She wrung her hands over her head, 
which women in despair are still in the habit of doing ; 
while Adam lay quite, which is done by men in sorrow 
unto this day. 

The tears flowed at last in such torrents from Adam's 
eyes, that those of his right eye started the Euphrates, 
while those of his left set the Tigris in motion.^ 

When at last the whole universe grew loud with 
lamentation, and all created beings, from the smallest 



1 MohammedanB say : If Allah created Adam from nothing, he 
could make rivers flow from hia tears. 



100 

insect up to the angels who hold whole worlds in one 
hand, were weeping with Adam, Allah sent Gabriel to 
him with the words which were destined to save also 
the prophet Jonah in the whale's belly: **I have 
sinned, forgive me through Mohammed, Thy last and 
greatest prophet, whose name is engraved upon Thy 
holy throne. ' ' As soon as Adam had pronounced these 
words with penitent heart, the portals of heaven were 
opened to him again, and Gabriel cried,'' ** Allah has 
accepted thy repentance. Pray to him, and he will 
grant all thy requests, and even restore thee to Para- 
dise at the appointed time." Adam prayed: 

*' Defend me against the future artifices of Iblis my 
foe." 

Allah replied: 

**Say continually there is no God but one, and thou 
shalt wound him as with a poisoned arrow. Build mos- 
ques for thine abode, then Iblis shall have no power 
over thee." 

**But if he pursue me with evil thoughts and dreams 
in the night?" 

''Then rise from thy couch and pray." 

*'0 Allah; how shall I always distinguish between 
good and evil?" 

*'I will grant thee my gudiance; two angels shall 
dwell within thy heart, one to warn thee against sin, the 
other to lead thee to the practice of good, etc." 

Allah then made a convenant with the descendants 
of Adam. He touched Adam's back, and lol the whole 



181 

human family which shall be bom to the end of time 
issued forth from it, as small as ants, and arranged 
themselves right and left. 

At the head of those on the right stood Mohammed, 
with the prophets and the rest of the faithful (Islam), 
whose radiant whiteness distinguished them from the 
sinners, who where standing on Adam 's left, headed by 
Kabil (Cain), the murderer of his brother. 

Allah then acquainted the progenitor of man with 
the names and destinies of each individual; and when 
the turn came to King David the prophet to whom was 
originally assigned a life time of only thirty years, 
Adam inquired: **How many years are appointed to 
me. 
**One thousand,'' was the answer. 

*'I will sacrifice seventy if Thou wilt add them to 
the life-time of David." 

Allah consented, but, aware of Adam's forgetfulness 
directed this grant to be recorded on a parchment, 
which Gabriel and Michael signed as witnesses. 

And now when Allah was about to withdraw his 
presence for the whole of his life from Adam, the latter 
uttered so loud a cry, that the whole earth shook to its 
foundations; the All merciful thereupon extended his 
clemency, and said : ** Follow yonder cloud ; it shall lead 
thee to the place which lies directly opposite my heav- 
enly throne; build me a temple there, and when thou 
walkest around it, I shall be as near to thee as to the 
angels which encompass my throne/' 



102 

Adam,* who still retained his original stature, in a 
few hours made the journey from India to Mecca, where 
the cloud which had conducted him stood still. On 
Mont Arafa, near Mecca, he found, to his great joy, Eve 
his wife, whence also this mountain derives its name. 
They immediately began to build a temple with four 
gates, and they called the first the gate of Adam; the 
second the gate of Abraham; the third the gate of Is- 
mael; and the fourth the gate of Mohammed. 

Gabriel then instructed Adam in all the ceremonies 
of pilgrimage, precisely as they were instituted by Mo- 
hammed at a later period ; nor was he permitted to be- 
hold Eve his wife until the evening of Thursday, when 
the holy days were ended. 

On the following morning Adam returned with his 
wife to India, and abode there during the remainder 
of his life. But he went every year on a pilgrimage to 
Mecca, until he at last lost his original size, retaining a 
hight of only six yards. 

At the time of the first harvest, Gabriel came again 
and instructed Eve in making bread. Adam then built 
an oven, and Gabriel brought fire from hell, but washed 
it seventy times in the sea, otherwise it would have con- 
sumed the earth with all that it contained. When the 
bread was baked he said to Adam : **^This shall be thine 
and thy children's chief nourishment.'' 

At last the 930th year of Adam's life came to its 



1 Nine hiindred and thirty years was the life-time of Adam 
according to Qen. v., 3. 



103 

close, and the angel of death appeared to him in the 
shape of an unsigthly he-goat, and demanded his soul, 
while the earth opened under his feet and demanded his 
body. Adam trembled with fear, and said to the angel 
of death : ** Allah has promsied me a life-time of a thou- 
sand years; thou hast come too soon/' *'Hast thou not 
granted seventy years of thy life to David ? ' ' replied the 
angel. Adam denied it, for he had indeed forgotten the 
circumstance ; but the angel of death drew forth from 
his beard the parchment in which the grant was written 
and signed by the angels, and spread it out before Adam, 
who on seeing it, willingly gave up his soul. The same 
was done with Eve, who died in the following year. 

THE SECOND CEEATION. 

When God had created Adam, Satan, after inspect- 
ing him, did not think highly of God's handiwork, and 
believed himself capable of producing something better. 
The Lord took Satan's remark in good part, and gave 
him leave to try his hands at creation. Satan then 
kneaded some dough, as he had seen the Lord do, and 
fashioned it into the shape of a wolf, which he asserted 
to be equal to Gods handiwork. ''Thou must give thy 
creature life,'* said the Lord to him, *'as I have given 
to mine. ' ' So Satan set about doing this and blew into 
the wolf till his black head became red, but to no pur- 
pose, for it still remained lifeless. The Lord, finally be- 
coming weary of his vain attempts, struck the wolf on 
the side with a staff and gave him life. Hence it is that 



104 

the wolf has a hollow beneath his ribs. God then said 
to the wolf: ** Creature, devour thy creator/' 

THE VIRGIN MARY AND THE BIRTH OF CHRIST. 

Mohammed quite frequently uses Biblical narratives, 
but not in the Biblical sense, for instance, in the 19th 
hcapter of the Koran. At first he speaks of John and 
then of Christ. Concerning the birth of Christ, and the 
virgin Mary, the Koran relates the following: "When 
she retired from her family to a place toward the east, 
and took a veil to conceal herself from them, God sent 
Gabriel unto her, who appeared before her in the shape 
of a perfect man. She said, I flee for refuge unto the 
merciful God, that He may defend me against thee. If 
thou fearest Him, thou wilt not approach me. He an- 
swered, verily I am the messenger of thy Lord, and am 
sent to give thee a holy Son. She said, how shall I have 
a son, seeing a man hath not touched me, and I am no 
harlot? Gabriel replied, so shall it be; thy Lord saith, 
this is easy with me ; — and we will perform it, that we 
may ordain him for a sign unto men, and a mercy from 
us, for it is a thing which is decreed. Wherefore she 
conceived him, and she retired aside with him in her 
womb to a distant place, and the pains of childbirth 
came upon her near the trunk of a palm tree. She said, 
would to God I had died before this, and had become a 
thing forgotten, and lost in oblivion. And he who was 
beneath her called to her, saying : Be not grieved j now 
hath God provided a rivulet under thee; and do thou 



105 

shake the body of the palm tree, and it shall let fall ripe 
dates upon thee, already gathered ; and eat, and drink, 
and calm thy mind. Moreover, if thou seest any man, 
and he questions thee, say Verily, I have vowed a fast 
unto the Merciful ; wherefore I will by no means speak 
to a man this day. So she brought the child to her peo- 
ple, carrying him in her arms. And they said unto her, 
Mary, now hast thou done a strange thing, sister 
of Aaron ; thy father was not a bad man, neither was 
thy mother a harlot. But she made signs unto the child 
to answer them ; and they said. How shall we speak to 
him, who is an infant in the cradle? Whereupon the 
child said. Verily I am the servant of God, he hath given 
me the book of the Gospel, and hath appointed me a 
prophet. He hath made me blessed, where-so-ever I 
shall be and hath commanded me to observe prayer, and 
to give alms, so long as I shall live ; and he hath made 
me dutiful toward my mother, and hath not made me 
proud or unhappy. And peace be on me the day on 
which I was born, and the day on which I shall die, and 
the day on which I shall be raised to life. This was 
Jesus, the son of Mary; the word of truth, concerning 
whom they doubt. It is not meet for God that he should 
have a son ; God forbid : When he decreeth a thing, he 
only saith unto it. Be, and it is. And verily God is my 
Lord, and your Lord, wherefore serve him; this is the 
right way. Yet the sectarians differ among themselves 
concerning Jesus; but woe be unto those who are un- 
believers, because of their appearance at the great day. 



106 

Mohammed adds : They are infidels, who say, verily 
God is Christ the Son of Mary. The Jews and the Chris- 
tians say, we are children of God, and His beloved. 
Answer, why therefore doth He punish you for your 
sins? Nay, but ye are men, of those whom He hath 
created. God forbid. He is neither born nor begets. 
true believers, give alms of that which we have be- 
stowed on you before the day cometh wherein shall be 
no merchandizing, nor friendship, nor intercession. The 
infidels are unjust doers. God, there is no God but He; 
the living the selfsubsisting. true believers, take not 
the Jews or Christians for your friends ; they are friends 
the one to the other ; but those among you who taketh 
them for his friends, he is surely one of them. 

And when God shall say unto Jesus, at the last day 

Jesus son of Mary, hast thou said unto men: Take 
me and my mother for two gods beside God? He shall 
answer; Praise be unto Thee; it is not for me to say 
that which I ought not, if I had said so. Thou wouldst 
surely have known it ; Thou knowest what is in me, but 

1 know not what is in Thee, for Thou art the knower of 
secrets. I have not spoken to them any other than what 
Thou didst command me, namely: worship God, my 
Lord and your Lord; and I was a witness of their ac- 
tions while I stayed among them ; but since Thou hast 
taken me to Thyself, Thou hast been the watcher over 
them; for Thou witnessest all things. If Thou forgiv- 
est them. Thou are mighty and wise. God will say, This 
day shall their veracity be of advantage unto those who 



107 

speak truth; they shall have gardens wherein rivers 
flow, they shall remain therein forever ; God hath been 
well pleased in them, and they have been well pleased 
in Him. This shall be great felicity. Unto God be- 
longeth the kingdom of heaven and of earth, and what- 
ever is therein, and He is the Almighty. 

true believers, take not my enemy and your enemy 
for your friends, showing kindness toward them ; since 
they believe not in the truth and revelation which have 
been sent down unto Mohammed your apostle. If ye go 
forth to fight in defense of my religion, and out of a de- 
sire to please me, and privately show friendship unto 
them; verily I will know that which ye conceal, and 
which ye discover; and whosever of you doeth this, 
hath already erred from the straight path. Verily God 
commandeth you to fight His battle, and those who fight 
in defense of God's religion, God will not suffer their 
works to perish; but will lead them into Paradise. 
true believers, if ye assist God, by fighting for His relig- 
ion, He will assist you against your enemies; and will 
set your feet fast ; but as for the infidels, let them per- 
ish ; and their works shall God render vain. 

Mohammed knew the Scriptures as well as the devil 
himself, and the greater part of his book is taken from 
the passages of the Old and the New testaments; but 
he did not direct his people in the right fellowship with 
God, in the way of prayer and of worship. He never 
taught, God is the Heavenly Father. He knew well that 
if he did, his people would say, Christ must be the Son 



108 

of God. He declared himself, that Jesus was the Word 
of truth, and a blessing to the world, and the Word of 
God. But he refused to call Him the Son of God, and 
to call God the Father. He said. Almighty God is the 
Creator by the Word, but is not the Father; therefore 
all the people must tremble before His as slaves. K in 
any way, he had called God the Father, his own words 
would give the assurance to his people that Christ is the 
Son of God, because he had no other. Mohammed knew 
that if he called God the Father the result would be, 
that many of his people would become believers in the 
Gospel of our Lord Jesus Christ. Therefore, he worked 
against all who called God the Father, and even now, 
we are looked upon as the greatest infidels, whenever 
they hear us say, God is our Heavenly Father. 

Even if this great enemy of our Lord taught that 
Christ is not the Son of God, still it is an easy matter 
for us, by the help of our Lord, to prove from their 
own book, that Jesus Christ is the Son of God, which 
we trust they will some day see, and behold the glory 
of His kingdom. 




ZOROASTER. 



CHAPTER V. 

FIRE-WORSHIPPERS (OR ZORO- 
ASTRIANISM). 



In the middle of the seventh century of the Christian 
era the prevailing religion in Persia was Zoroastrianism 
It was among the Medes that the famous sect of the fire- 
worshipers first took root in the Persian race. This 
religion is said to have originated in Antropatene, which 
is now represented to be the norht-west province of 
modern Persia, called Aderbajan, or probably it may 
have existed far to the east, in Bactria or beyond. But 
there are a good many reasons for believing that it 
started from Aderbajan, and even from Oroomiah City. 
Firstly — the name of this city, as given by ancient 
writers, is Ormus, Ormi, Urmi, Ourmia, Ourmisda, etc. ; 
and it may have its derivation from the god of light, 
Ormusd. Secondly — at a little distance to the east of 
this city an ancient, artificial mound rises to the height 
of seventy or eighty feet, and marks the site, as it is 
said, of the ancient shrine or temple, where Zoroaster 
kindled his sacred fires, and bowed in adoration to the 
heavenly hosts. Thirdly — there are more than twenty 
mounds of ashes all around the city of Oroomiah which 
are proofs of their ancient worship. 

Zoroaster, bom about 600 B. C, in Antropatene, was 
the founder and the prophet of this religion in Persia. 

110 



Ill 

There is no doubt that he first made his appearance and 
disseminated his doctrines in Media, where the captive 
Israelites then resided; and it is a fact, too, that he 
made the city of Oroomiah his headquarters, and from 
that place spread his religion in Assyria and Persia. He 
flourished in the reign of Hystaspes, the father of Da- 
rius ; and from that time the ideas on which he built his 
religious system were acknowledged by the Persians to 
be one of the great fundamental religions of the world. 

Zoroaster taught that there are two gods. Ormusd, 
the God of good thoughts, good deeds and good actions, 
will enable the soul to enter heaven on the fourth day 
after departure from the body, where evil and good 
deeds will be weighed in the scales of justice. Ahra- 
man, the god of darkness, has created evil thoughts, 
evil deeds and evil actions causes the destruction of 

man, and makes it impossible for him to pass the bridge 
of judgment. 

The fire-worshipers teach that good thoughts, good 
deeds, and good actions alone will be the salvation of 
man ; nothing more is needed. They alone will save the 
man, as a safe pilot to the harbor of heaven, as a safe 
guide to the gates of Paradise. 

Zend-avesta, the holy book of the fire-worshipers, 
was originally composed in the pure Persian tongue, 
called the Zend a branch of the Sanscrit. But Arta- 
zerxes devoted his attention to the reformation and 
strengthening of the national religion and he collected 
the Magi, or priests of Zoroastrianism at Persepolis to 



112 

translate it into Pehlevee, the language spoken in Persia 
at that time. 

The Zoroastrians believe that the holy fire was 
brought from heaven by Zoroaster. Only Magi can 
approach it and must wear a half-mast over their faces, 
lest their breath should defile it ; and they never touch 
it with their hand but with golden instruments. They 
have fire buring continually on the altars erected in 
their temples for the purpose of public devotion. Their 
private devotions are before the sacred fires in their 
own houses or when in the open air, towards the sun as 
the noblest of all lights, the most perfect fire, and the 
purest symbol of a beneficient God. Here they offer 
their prayers, three times a day : *'0h. Omniscient Lord, 
I repent of all my sins. ,1 repent of all evil thoughts 
that I may have entertained in my mind, of all the evil 
words that I may have spoken, of all the evil actions 
that I may have done. 0, Omniscient Lord, I repent of 
all the faults that may have originated within me, 
whether they pertain to thoughts deeds or actions, 
whether they pertain to my body or soul whether they 
be in connection with the material world or the spir- 
itual." 

It is interesting to have some knowledge about these 
people because they have queer ideas such as we do not 
see among the western people. But we must take into 
consideration that they are ignorant of divine revela- 
tion; and we on hearing this must advance to prepare 
the way for the coming of the Heavenly Prince. ** Every 



113 

valley shall be exalted and every mountain and hill shall 
be made low; and the crooked shall be made straight, 
and the rough places plain ; and the glory of the Lord 
shall be revealed and all flesh shall see it together; for 
the mouth of the Lord hath spoken it/' And all the na- 
tions must hear the Gospel preached, and 15,000 fire- 
worshippers in Persia must know of our Saviour, Jesus 
Christ. 

The Zoroastrian religion, before it became corrupted, 
was preferred to any other outside of the divine reve- 
lation and yet, according to that religion, to extingush 
a candle is considered a great sin. They do not bury 
their dead, but leave them in an open roofed room, t© 
be eaten by the birds. They, as the Mohammedans, 
believe in charms and talismans, and have other super- 
stitious beliefs. 

ZEND-AVESTA. 

The Bible of the fire-worshipers is said to include 
two million verses written on a thousand parchments 
and proclaimed by Zoroaster. It is claimed to contain 
twenty-one books or * * works. ' ' Li the first * * Fargard ' * 
or hymn we read of creation. 

Abura-Mazdea, the god of gods, the living creator, all-wise lord, 
source of light to the world, creator of all the stars by his inborn 
fire, father of all purity in thought, word and action, is the one 
who created all good works for the good of men. 

Ahura-Mazda spake to the holy Zoroaster: 

I created, O holy Zoroaster, a place, a creation of delight, but 
nowhere was created a possibility of approach. 

For had I not, O holy Zoroaster, created a place, a creation of 
dilight, wk«re nowh«r« wai created a pof«ibility of approack. 



114 

The whole corporal world would have gone after Airyana-Vaeja, 
i. e., this paradise. 

The first and best of regions and places I created, I who am 
Ahura-Mazda. 

The Airyana-Vaeja of the good creation. 

The Airy-Vaeja, who is full of death, created in opposition to 
the same. 

A great serpent and winter, which Daeves have created. The 
winter months are there, two summer months, and these are cold 
as to the winter, cold as to the earth, cold as to the trees. 

After this to the middle of the earth, then to the heart of the 
earth, comes the winter, then comes the most evil. 

The second and best of regions and places have I created, I who 
am Ahura-Mazda. 

To the sun and fire they pray and confess their sins 
in the following manner: 

Fire, supreme chief, rising high in the land. Hero, son of 
ocean, rising high. 

Fire, with thy pure brilliant flame thou bringest light into the 
dwellings of darkness. 

God of the house, protector of the family. Thou decidest the 
fate of everything which has a name. May the works of the man, 
his son, shine in purity of good thought, word and deed. 

He who fears not his god, shall like a reed be broken. 

He who honors not a star, his strength shall wither. 

He fades as the light of a star is withdrawn; 

Like waters of the night he vanishes. 

Who will teach me thy high command? 

Who will do the like mith me? 

Among the gods thy brothers, thou hast no equal. 

Thou art great and powerful from day to day. 

Ilu my maker, take hold of my arms. 

Guide the breath of my mouth, guide my hand; 
Oh, lord of light. 
O sun, at thy command, my sins are atoned for. 

My transgression are abolished. 

I repent of all sins, all wicked thoughts, words and deeds, 
corporal, spiritual, earthly and heavenly, I repent of, in your pres- 
ence, ye believers. O lord, pardon my evil thoughts, words and 
deeds. 

Of all and every kind of sin, of all sins which are upon the sins, 
which I have committed against Ormusd, men, and the kinds of 
men, I repent. 

Of all and every kind of sin which I have committed against 
Bahman, the horned cattle, the cattle, and the kinds of cattle, I 
repent. 

Of all and every kind of sin which I have committed against 
the fire, and the kinds of fire, I repent. 



119 

Of all and every kind of sin which I have committed against 
the metals, and the kinds of metals, I repent. 

Of all and every kind of sin which I have committed against 
the earth, and the kinds of earth, I repent. 

Of all and every kind of sin which I have committed against 
the water, and the kinds of water, I repent. 

Of all and every kind of sin which I have committed against 
the trees, and against all the creatures of Ormusd as stars, moon, 
sun, and the red burning fire, the dog, the birds, and five kinds of 
animals which are between earth and heaven; if I have become a 
sinner against any of these, I repent with thoughts, words and 
deeds, corporal, spiritual, earthly or heavenly. O Lord, pardon, I 
repent of sin, and the kinds of sin. 

With all good deeds I am pleased, and with all evil deeds I am 
displeased. May Ahriman (the god of evil) be broken, may Ormusd 
increase. 

I confess that, that which was the wish of Ormusd the creator, 
and I ought to have thought; that which was the wish of Ahriman, 
and I ought not to have thought, I have thought. O Ahura forgive, 
and then I shall praise all good thoughts, deeds, and words through 
thought, word and deed. I curse all evil thoughts, words and deeds 
away from thought, word and deed. I lay hold on all good thoughts, 
words and deeds, with thoughts, words and deeds, i. e., I perform 
good actions. I dismiss all evil thoughts, words, and works from 
thoughts, words and works, i. e., I commit no sins. 

I remain standing fast in the statues of the law which Ormusd 
gave to Zoroaster, I desire much after purity from love to my soul. 
As long as the life of my vital powers endures will I stand fast in 
good thoughts in my soul, in good words in my speech, in good 
deeds in my actions, I remain standing in the good Mazdaya Cuian 
law, to the last thought, word and deed. 



CHAPTER VI. 
YEZIDIS. 



Yezidis are known popularly as deyil-worsMpers. 
They belong to those Arabs who refused to accept ** Is- 
lam" and gathered in a loose organization under a 
certain sheik from the region of Damascus, in the early 
part of the twelfth century. Under the Moslem rule 
they have apparently accepted Mohammedanism,though 
they entertain a deep-seated hatred for Moslems. 

The members of the Yezidi sect belong to eleven dif- 
ferent tribes, and number between seven and eight thou- 
sand families. They entertain a strong prejudice against 
learning, and their ignorance is proverbial among the 
people by whom they are surrounded, with the excep- 
tion, perhaps, of the higher grades of the priestly caste. 
The men are consequently wholly without education, 
and their women are naturally in a similarly benighted 
condition. They are found both in the mountains to the 
east of the Tigris, and also in the western part of Mosel, 
and in the Kurdistan mountains. Those in the moun- 
tains speak the Kurdish language, but those on the 
plains speak Arabic and Persian. As a rule they are 
neater and cleaner in their dress than either the Arabs 
or the Kurds. In the main they are quiet and indus- 
trious, but in the northern section of the Kurdistan 

116 



117 



mountains they are given to highway robbery, but in 
the Siljar hills, where they are in the majority, they are 
obedient to the government. They give sacrifices and 
offerings to the devil by throwing money and jewels 
into a certain deep pit in the mountain of Sinjar. When 
this district was subjugated by the Turks, the pasha 
compelled their priest to disclose the place, and then 
plundered it of its large treasure, the offerings of the 
centuries. I trust, as we learn more about them, sympa- 
thy, prayer, and effort will be offered for their conver- 
sion to the only true God and our Saviour, Jesus Christ. 
They believe the devil is the prince of the world, and 
their future mediator and saviour of the world. Their 
holy book is Jilweh (the revelation), written by Sheik 

Adi in Arabic. The only copy in 
existence is guarded on the tomb 
of its outhor, and will be left 
there, as they affirm, until the 
devil is converted; then the re- 
ligion of the book will be under- 
stood as the universal religion of 
the world. Shiek Adi thus repre- 
sents, with the Yezidis, the gaod 
principle as opposed to ''Shie- 
tan'^ the evil principle. 'Qie 
former, they say, is so infinitely 
good and benevolent that it i» 
hardly necessary to invoke his 

A Devil WoreUpper's name or worship him; while, on 
Priest. 




118 

the other hand, the evil principle is so malevolent in his 
disposition that he requires to be constantly propi- 
tiated. So great is their dread of him that they refrain 
from using any word which has a sound similar to his 
name, and they will not keep the Koran in their houses, 
because the name of Satan is found in it. They are 
struck with horror at hearing the name of Satan, and 
death will be pronounced to those who speak his name. 
They say: *'Melek Taoos" is our holy god, but the 
wicked people gave him the name Satan to shame 
our protector, therefore all who speak his name deserve 
death, and their souls shall be embodied in the image 
of a dog or an unclean beast. 

They believe in God as the supreme deity, but have 
nothing to do with Him in the way of worship or serv- 
ice. They believe in an emanation from God, who is 
eternal, the Melek Taoos, or King Peacock, who became 
incarnate as Lucifer, deceived Adam and Eve as Satan, 
and is one of the seven gods who in turn ruled the world 
for ten thousand years. They worship the sheck who 
founded their religious system. They also worship fire 
and the sun, and regularly adore the sun by bowing and 
kissing the first rays as they strike on a wall or other 
object near them. They never spit or throw any im- 
purity into a fire, but lave their hands and faces in the 
flames as if to purify them. They hold to the trans- 
migration of souls and give a qualified reverence to the 
Scriptures, the Old and New Testaments. 

The rite which they call baptism appears to have 



119 

been taken from the Christian religion, but it has been 
cormpted. They regard wine as the symbol of the blood 
of Jesus, and when drinking it they always hold the cup 
with both hands to avoid spilling its contents, and 
should a drop fall to the ground they suck it up with 
their lips and swallow the dust with which it has 
mingled. They make the sign of the cross, take off their 
shoes and kiss the threshold when they enter a Chris- 
tian church. Their ceremonies and festivals are a proof 
that they have originated either from the Jews or from 
the Christians. 

Symbolic representations of Melek Taoos in the 
shape of brazen birds, are carried through the districts 
inhabited by the Yezidis. Two sheiks precede the bearer 
of the sacred bird, carrying censers, in the smoke of 
which the devotees lave their hands and faces. When 
this standard enters a village, the highest bidder has 
the honor of entertaining it in his house. This symbol 
resembles a cock with swelling breast, diminutive head, 
and wide-spread tail ; the body is full, the tail flat and 
fluited, and under the beak is a projection like a wattle. 
It is fixed on the top of a kind of a candle-stick, and 
under it, encircling the stand, are two receptacles for 
oil, each having seven wicks, and the whole is of brass. 
At the side of the image, there is a jug of water, the 
contents of which are used as a remedy for the sick and 
afflicted. Seven of these brazen cocks are carried about 
in the Yezidi districts during their festivals, and once 
every forty years a priest will visit the people and will 
circumcise all who are willing. 



120 

Their marriage ceremony consists of a mutual public 
declaration in the presence of the sheik, who pronoun- 
ces a blessing to the couple, and it concludes with the 
bridegroom's giving to the sheik a loaf, and receiving 
in return one of the consecrated loaves, which he di- 
vides with the bride. When pronouncing the marriage 
oath, the bridegroom stands in running water, signi- 
fying that he thus washes away the binding nature of 
the promise, and consequently renders its breach less 
sinful. 

Their funeral rites are peculiar and interesting. 
When one of them is at the point of death, a sheik is 
called in, who pours into the mouth of the moribund a 
quantity of water. If he should expire before this 
ceremony has been performed, it is deferred until his 
body is carried to the grave. In the coffin is placed a 
piece of bread, some coins, and a stick, for the use of 
the deceased when the time of questioning comes. 
Should the Mounkir (the angel of the judgment) pro- 
nounce him unworthy to cross the bridge to Paradise, 
the dead man tries to bribe him to altar his decision, 

first with the bread, then with the silver; and if these 
are unavailing, he resorts to coercion, and with the 
stick opens his way to heaven. 

I conclude by asking, shall this class of our fellow- 
men still be left to grope on in their dark course of 
superstition and error, with no one to direct their feet 
into the path of life to hold out to them the lamp of 

salvation? What Christian would not deny himself 
many a luxury for the privilege of imparting the Gospel 
to such a people ? 



CHAPTER Vn. 
THE KURDS. 



Zohak, the king of Persia, was famous even for his 
cruelty. It is said that he had sold himself to the devil. 
The devil, in the guise of a favorite servant, said to 
him, *'0 king, live for ever, full of content and power, 
my heart is full of love for thee, and to behold thee is 
all that I desire; I have but one desire, to kiss thy 
shoulders, and to touch them with my eyes. ' ' This was 
granted. Alas! the king was struck with horror as a 
result, for from each shoulder of the king sprouted a 
black serpent. Zohak searched everywhere for a rem- 
edy, and finally caused them to be cut off. But behold ! 
they grew forth again like the branches of a tree. At 
last, the evil one, in the guise of a skilled physician, 
presented himself before the king and advised him to do 
no injury to the serpents, but feed them with the brains 
of men, in the hope that they must ultimately perish. 

Zohak did not realize this punishment as the wages of 
his sin, but he said, that his flesh was no sweeter than 
that of his nobility, and that the younger the flesh the 
better it will taste to the serpent. Every day lots were 
cast, and two young men of the flower of Persia's youth 
were slain to gratify the furious hunger of the serpents. 
The Kurds date their origin from Zohak. They have 
been called Gardu or Karu, the tribe of Kermanj, de- 
scended from Madai (Mede), the son of Japhet. The 
Kurds are divided into many tribes, each tribe under a 

121 




A KURDISH HIGHWAYMAN. 



123 

certain sheik, and have never ceased to be a distinct 
nationality. They are great enemies of one another, 
and of all. They are against every man, and every 
man's hand against them. They are counted the wildest 
people in the East, occupying a position on the border 
of several kingdoms. 

They have two general divisions, each with two sub- 
divisions. First — the Jaff race, divided into Kermanj 
and Kuran; second — the Wend tribes and the Lurs. 
The Jaff race with their tribes, occupy the country from 
the eastern end of the Black Sea as far south of Kurkuk 
in Turkey and Hamadan in Persia and throughout the 
mountains of Asia minor. The Kermanj and their tribes, 
occupy the vicinity of Mosul, Afghanistan, southern 
Mesopotamia, throughout Kurdistan mountains, and all 
around Oroomiah City. The total population of Kurdish 
races are about 5,000,000, 700,000 of whom are subjects 
of our Shah. 

In religion the are Moslems (orthodox) in its ex- 
ternal appearance. Their language has never been re- 
produced in writing, so they have no books or schools, 
but a few read Arabic. They claim they are very relig- 
ious and always pray before they go to robbery, so as 
to have good success and not get caught. The fol- 
lowing dialogue, which a missionary had held with one 
of the nomadic Kurds and the host, may serve to illu- 
.strate the character of this sanguinary people: 

Missionary — Where do you live? 

Kurd — In black tents. We are Kurds. 



M. — ^What is your occupation? 

Host — ^You need not ask him. I will tell you. They 
are thieves. 

M. — Is that true, Kurd? 

K. — ^Yes, it is true. We steal whenever we can. 

M. — Do you kill people, too ? 

K. — When we meet a man that we wish to rob, if 
we prove the stronger, we kill him; if he proves the 
stronger, he kills us. 

M. — But suppose he offers no resistance when you 
attempt to rob him? 

K. — If he has much property, we would kill him to 
prevent his making us trouble ; if he has not much, we 
would let him go. 

M. — Suppose you meet a poor man who has nothing 
but his clothes, what would you do ? 

K. — If his clothes were good, we would take them 
and give him poor ones in exchange. If not, we would 
let him pass. 

M. — But this is a bad business in which you are en- 
gaged. Why do you not follow some other occupations? 

K. — What shall we do ? We have no fields to plow ; 
and robbing is our trade. 

M. — The Persians will give you land if you will cul- 
tivate it. 

K. — We do not know how to work. 

M. — It is very easy to learn. Will you make the trial? 

H. — He does not wish to work. He had rather steal. 

K. — He speaks the truth. It would be very difficult, 



121 

and take a long time, to get what we want by working 
for it ; but by robbing a village, we can get a great deal 
of property in a single night. 

M. — But you are liable to be killed in these frays. 

K. — Suppose we are killed. We must die sometime, 
and what is the difference in dying now or a few day's 
hence ? 

M. — Why do you not come and rob these villages as 
you used to do 1 

K. — We should have no other place to winter our 
flocks ; so we give the Persians some presents, and keep 
at peace with them. 

The two things that appeal most to a Kurd are plun- 
der and finery. If he can appropriate other people's 
sheep and goods and dress himself in showy colors, he 
is happy, and then he will pray. During his prayer, if 
a woman touch him, he will take his gun and shoot her, 
then continue his prayer. He believes a woman has no 
soul ; if she touches him while praying, she will get the 
benefit of his prayer, and his soul, and thus he will 
loose both. 

They are lawless and brutal to the last degree; the 
government cannot reach them, only those that are in 
the plains. They have become so identified with rob- 
bery, murders and outrage, that not merely the Chris- 
tians have come to dread them as demons, but the Turks 
and Persians as well often look upon them as their most 
dangerous enemies. They show no mercy to any. They 
almost live on horseback, with comparatively few 



126 

flocks, and prey upon whatever country they happen to 
enter. They teach their boys from the very youth how 
to become successful thieves, and then are proud of 
them. If any of them have no reputation as a first-class 
thief, he will hardly be able to find a wife. Their girls 
generally say, we will marry a man, not a coward who 
is afraid of robbery and murder; they often join the 
men in plunder. 

The Kurds generally are a strong, healthy, well-built 
people, and live to a good old age. Their children are 
as a rule light complexed and rose-checked, and the 
young women are models of physical beauty. **When I 
saw one of the many handsome Kurdish girls,*' says 
Millingen, **her complexion gave me an idea of what 
must have been the bloom of the forbidden apple of the 
terrestrial Paradise. Her eyes, of a dark chestnut, shone 
like brilliants through the veil of her thick, long eye- 
lashes, while nose and mouth were perfect in their deli- 
cacy of shape. Though the garments she wore were not 
of a superior sort, yet through their folds her graceful 
form could be detected ; but what above all contributed 
to make her really charming was the calm, simple, and, 
so to say, infanite air which distinguished her counten- 
ance and the whole of her demeanor. 

Their women do not veil themselves very strictly 
when abroad, and their standard of morality is high 
among the Moslem races of the country; and lapse 
from virtue on the part of a married woman being, as a 
rule, punished by death, and her partner in guilt usuaUy 



127 

shares the same fate. Such punishment is considered 
highly meritorious among the Kurdish people as a 
means of promoting the morality of their race. 

The Kurds, being nominally Moslems, the marriage 
contract is made in the presence of a sheik. The bride- 
groom, accompanied by a number of his relatives, comes 
to the house of the brides father, and, after the cere- 
monies and festivities are concluded, takes her home 
with him on horseback. 

A Kurdish funeral is not so ceremonial as the Turk- 
ish and Persian funerals. If the deceased has been a 
person of high standing, military standards are borne 
in the procession, and in some places, the body is ac- 
companied to the grave with music and singing. When 
the funeral leaves the house, men and women rush out 
wildly, uttering cries and shrieks. Some raises their 
hands to heaven, others bow themselves to the earth, 
and cast dust upon their heads, expressing both in 
sound and gesture the highest degree of grief. 

The Kurds have no organized government, but are 
simply a band of robbers and murderers. They do not 
know how to serve God, but they do know how to wor- 
ship their sheik instead of the Almighty, and drink the 
water in which he washes his body, for the remission of 
their sins. Oh, how happy is a soul which is washed 
in the blood of the Son of God ! How happy is a nation 
whose Saviour Jesus Christ is. Oh, happy would be a 
Christian who could bring one of these lost sheep into 
the flock of Christ. Yes, indeed, the joy would be great 
even to the angels of glory 1 



CHAPTER Tin. 
THE ARMENIANS. 



The Armenian name is derived from King Aram, un- 
der whose rule the nation achieved considerable power. 
Some of the Armenians wish to be called Haikens, and 
their country Haiasdan, after Haik, the son of Togar- 
mah, the son of Gomer, the son of Japhat, the son of 
Noah. The origin of their language was called Aryan 
(from Iran, a name given to Persia by the natives) at 
the reign of Darius Hystaspis, 520 B. C. 

According to their tradition Haik established the Ar- 
menian kingdom in the vicinity of Ararat, and from 
that time on, they were a powerful people, but fre- 
quently they were attacked by other kingdoms more 
powerful than they. 

In the latter part of the third century, the Arme- 
nians accepted Christianity. Furthermore Armenians 
say, in the time of Christ, Abgar, the king of Edessa in 
Mesopotamia (this king having heard of the miracles 
performed by Christ, and desiring to see and be cured 
by him of a disease with which he was afflicted), sent 
Christ a letter which in the version of Eusebius reads 
thus: 

''Abgarus, king of Edessa, to Jesus the good Savior, 
who appeareth at Jerusalem, greeting : 

**I have been informed concerning Thee and Thy 
cures, which are performed without the use of medi- 
cine or herbs. 



121 

"For it is reported that Thou does cause the blind to 
see and the lame to walk, that Thou dost cleanse the 
lepers, and dost cast out unclean spirits and devils, and 
dost restore to health those who have been long 
diseased, and also that Thou dost raise the dead. 

*'A11 which when I heard I was persuaded of these 
two things: 

** Either that Thou art God himself descended from 
heaven, or that Thou art the Son of God. 

"On this account, therefore, I have written unto 
Thee, earnestly desiring that Thou wouldst trouble Thy- 
self to take a journey hither, and that Thou wouldst 
also cure me of the disease from which I suffer. 

"For I hear that the Jews hold Thee in derision, and 
intend to do Thee harm. 

* * My city is indeed small, but it is sufficient to con- 
tain us both. ' ' 

The reply to this epistle Moses of Khorni attributes 
to St. Thomas, who was deputed by his master to write 
the answer. It is as follows : 

"Happy art thou, Abgarus, foreasmuch as thou 
hast believed in me whom thou hast not seen. 

"For it is written concerning me that those who 
have seen me have not believed in me, that those who 
have not seen might believe and live. 

"As to that part of thy epistle which relates to my 
visiting thee, I must inform thee that I must fulfill the 
ends of my mission in this land, and after that be re- 
ceived up again unto Him that sent me; but after my 



130 

ascension I will send one of my disciples, who will cure 
thy disease, and give life unto thee and all that are 
with thee. ' ' 

The king listened to the preaching of Thaddeus, one 
of the seventy who were sent forth by Christ, and was 
.healed by him of his disease. Then the king accepted 
the Christian faith, and was baptized with all his fam- 
ily. His successor, howere, refused to follow in his 
steps, and persecuted all the Christians. In the time 
of Dutad, the Christian doctrine was accepted by the 
Armenians as a national religion, and they claim to be 
first nation that accepted Christianity as the national 
religion. 

St. Gregory, called The Illuminator, was the founder 
of the Armenian church. He was a prince of the reign- 
ing family of the Arsacidae, who, having been convert- 
ed to Christianity, was eager for the conversion of his 
countrymen. He had his patriarchal throne at Etch- 
miadzin, near Erivan, In Russia; and now the place 
where their spiritual father once lived, is loved by all. 

Their church was similar to the Creek church in its 
early days, but is now reformed and separated into dif- 
ferent sects. The fasts and the feasts, the pilgrimages 
to the churches and the saints, the masses performed 
for the souls of the departed, and the Romanish-like 
services, are still conducted by them at the present 
time. 

Their churches are roughly built, but of very solid 
construction, decorated with a considerable quantity of 



181 

tinsel and grotesque paintings; pictures also are com- 
mon on the walls. The men, according to the custom of 
the East, uncover their feet instead of their heads, all 
sit cross-legged on mats or rugs spread on the floor, or 
on a cushion which they bring with them. The ladies, 
so as not to distract the attention of the male part of the 
congregation in their prayers, are hidden behind a 
closely woven partition of trellis-work, through which 
they may stare at pleasure without being themselves 
observed. It appears to be an excellent and sensible 
custom, and was instituted so as to prevent the house of 
worship from being used as a place where young men 
and maidens, if mingled together for any length of 
time, might take advantage of that circumstance in 
order to make love to one another. 

In point of doctrine there is very little difference 
between the Armenian and the Greek churches ; the aid 
of saints and martyrs is invoked as in the Latin and 
Greek church. The national Armenian church believes 
very strange traditions, and holds them as Biblical 
facts. The following one, concerning the creation and 
fall of man, may serve as a specimen : 

God took earth from seven mountains, and water 
from seven rivers to make the clay with which to fash- 
ion the body of Adam. As soon as the Creator had 
completed his work, the horse approached the new 
being and examined it. Knowing by instinct that this 
creature would desire to mount him, he aimed at Adam 
a kick, and galloped off. His hoof struck Adam 



Itt 

between Ms feet, and caused the cleft there which man 
retains to the present day. 

When God the Father had formed the body of Adam, 
God the Son took charge of his maintenance, and God 
the Holy Ghost breathed into him the breath of life. 

God loved Adam, but the chief of the angels was 
jealous of this preference. "What," said he, fuming 
with rage, ' ' is it possible that this plaything of yester- 
day is preferred to me ? " And so wrathful was he that 
he refused to present himself before God one day when 
is was his turn to adore and serve Him. This rebel and 
his sympathizers were in consequence precipitated from 
the highest heaven and transformed into devils. Those 
of them who stopped midway in air and began to sing 
the old Armenian hymn of the Guetzo (Stabat), receiv- 
ed the name of "suspended devils." 

Satan then swore to compass Adam's fall. Under the 
form of a serpent he approached him and pursuaded 
him to eat of the forbidden fruit. The apple proved 
difficult to swallow, and struck in the middle of the 
throat of Adam, who made fruitless efforts to dislodge 
it. And this is the origin of the protrusion seen in the 
throats of many men, and hence called "Adam's 
apple. " 

The sun set for the first time on the day which saw 
Adam driven out from Paradise. He who had never 
known darkness groped about in the gloom for some 
time, beside hims«lf with terror. At last he fell asleep 
and saw, in a dream, Christ on the cross. Awakening 



133 

with a start, he cried, ''0 Oosb! come to my aid/' He 
was weeping in the darkness, when Satan came to him 
and offered to recover the light for him on condition 
that he placed his hand on a stone and pronounced these 
words: *'Let those who may be bom of me be thine." 
As soon as Adam had accepted this condition the dark- 
ness became deeper, and to this day the Armenians call 
the darkest period of the night Atajna month, **the 
darkness of Adam." But Satan encouraged Adam by 
assuring him that the night was drawing to an end, 
raised him by his arm, and before long pointed out to 
him the glittering edge of the rising sun on the thres- 
hold of the east. Since that day a star has shown 
towards morning, and is called Lucifer. Satan hid in 
the Jordan the stone on which Adam had sworn, but 
Christ was baptized on this very stone, and it shivered 
to pieces under His feet. 

Adam, when driven from Paradise, burned with 
rage. He wished to revenge himself on the serpent, on 
his wife, and on God. But being powerless to reach the 
other two, he approached Eve under cover of darkness, 
who sat leaning against a wild fig-tree, weeping. Adam 
threw her on the ground, bruised her with his knees, 
and embraced her while foaming with rage. This kiss 
gave birth to Cain. 

Eve, terrified, fled away and hid herself in a deep 
forest, where she lived among the apes. Adam, weary- 
ing of his solitude, went to seek his wife, and promised 
not to ill-treat her again. Eve melted into tears, and 



184 

Adam consoled her by pressmg her tenderly to his 
heart. This kiss gave birth to Abel. 

On the following day Adam said to his wife, * * Thon 
didst love me when I could lay at thy feet Eden and all 
its delights. "What are thy thoughts towards me now, 
since from a king, I have become a beggar?" Eve re- 
plied, **I love thee still." And Adam rejoined, **Thy 
love makes me forget Paradise. ' ' But the serpent, hid- 
den behind a bush, hissed out : **She loves thee, because 
there is no other man. * ' Eve blushed, and Adam stroked 
his forehead sadly. 

One day Eve called Cain and Abel, who, still little 
children, were playing on the grass. She held out to 
her first-born her right arm, and to her second son her 
left, and said, **Bite them, I command you." The elder 
boy bit till he drew blood, but Abel merely imprinted 
a long, lingering kiss on his mother's arm. Then said 
Eve to her husband, ' ' Our Cain will be a wicked man. ' ' 

One day Cain saw Satan killing a raven with a point- 
ed black pebble. Cain picked up the stone and cut the 
throat of his brother with it, and then washed his 
hands. But the stain was still on his hands, even when 
he had washed his hand day after day. And so long as 
Cain lived, he was never able to get rid of the blood of 
his brother from his hands. 

Adam was not tempted by the fruit of the apple- 
tree, but by that of the fig-banan, called '*Adam*s fig" 
by the Armenians and Persians. 

When Gk)d had finished the body of Adam, there re- 



135 

mained still a little earth in his hands. This he threw 
at the feet of Adam, and it turned into gold; so man 
beheld gold on the first day of his existence, and has 
clung to it ever since. 

Little by little the Armenians were scattered far 
from Constantinople and other large towns ; hence they 
could not take part in the theological controversies of 
the early centuries, and became ignorant of the growth 
of the spiritual life of the church, and sank into sup- 
erstitious beliefs, until they declared themselves decid- 
edly in favor of the ^ * Monophysite doctrine of the nat- 
ures and person of Christ.'' They would not accept 
instruction at the hands of the western church ; having 
no means of education themselves, formalism naturally 
took the place of spiritual life. The saddest part of all 
was, that from the beginning they were under the in- 
fluence of the doctrine and the rule of the Moslems. It 
seemed quite natural to them to adopt their language 
and religion as well as their customs and manners and 
the Turks as a savage people dishonored their families 
and children ; then the Armenians became a wandering 
people over Asia Minor and on the northern slopes of 
the Taurus. Others wandered eastward of the Canca- 
ns, which was then northern Persia. 

Shah Abbas the Great recognized them as subjects, 
and gave them a district to reside in as early as in the 
seventeenth century. Even unto the present day there 
are about 75,000 Armenians in Persia, among whom I 
have many sincere friends. 



■i Ji.i H^: 



,*-/ 



186 

They were looked upon as a Christian nation, and 
yet Armenians as the Moslem tribes carry their strange 
beliefs with them wherever they go. They claim that 
they accepted the Christian faith long ago, and still, 
superstitiousness has a very strong effect on their 
brains. It will be interesting to mention a few of their 
superstitious beliefs, which will give an idea of their 
Christianity. 

Among the Armenians, fire-ceremonies play a great 
part in the Christmas observances and on the eve of 
every important festival. On Christmas eve, the fire is 
piled up as high as the safety of the house will permit, 
as this is supposed to neutralize all evil effects for the 
coming year. A large log is brought home at sunset, 
the family will rise and greet it with these words: 
"Welcome our log, God has destined thee for the fire. 
Bring good luck to us and to our animals." And then 
a small quantity of food from every dish is placed on 
the burning log. 

On the eve of Epiphany the fire is kept alight all 
night, and in the morning the character of the coming 
seasons is prophesied from the set of the wind. If a 
south wind blows, it indicates a full harvest, and sick- 
ness ; if the wind is from the east, a scanty harvest and 
a healthy year are predicted; if from the north, a late 
spring. 

On the first of February, St. Tryphon's day, it is con- 
sidered lucky to work in the fields, but not in the vine- 
yards. On the eve of the first of March a leaf is thrown 



13T 

into the fire and the name of a member of the family is 
pronounced. If the leaf makes an explosive noise while 
burning, it is held to be a good omen for the person in- 
dicated, but if it burns quietly, the reverse. 

If a man is about to leave his home for a distant 
town, in order to insure him a safe and successful 
journey, the women place in front of the door a jar fil- 
led with unspoken-over water, decorated with ear-rings 
of gold and silver. The traveler touches the jar with his 
foot, takes in his hands the ear-rings, and sets out, ac- 
compained for a mile or two by his relatives, to whom 
when they finally take leave of him, he returns the ear- 
rings. It is considered a bad omen for the journey if 
the traveler should for any reason turn or look back. 

When introducing a newly purchased cow into the 
farmyard, some object made of iron or silver is placed 
across the gateway through which the animal is led. If 
the cow steps over the object with the right foot, it is 
considered a good augury ; if with the left, the omen is 
unfavorable. Should a hen crow like a cock without 
turning its head to the east, it signifies a death or other 
serious misfortune. If during the night a cock crows at 
an unusual hour, it is either a sign of a change in the 
weather, or that important news will arrive in the morn- 
ing. Should the dog howl while looking away from the 
dwelling, it is a sign of death. If the cat licks herself 
frequently, is is a sign of rain. 

It is unlucky and even sinful to give a child a spoon 
to play with, or to bathe it under seven months of age. 



138 

On the first day of Lent all the dogs are caught and 
receive a careful beating, to prevent their going mad 
during the year. On the last day of February the 
women will beat copper pans all over the house in order 
to rid the house of insects and snakes, and will call out 
at the same time, ''Out with you, snakes, scorpions, 
flies, bugs and fleas." One of these pans is then taken 
up with a pair of tongs and carried into the court-yard, 
as if to induce the creatures mentioned to follow it. 

The ejffects of the '*evil eye" are removed by 
sprinkling the patient with '* unspoken-over" water 
(water drawn from the well or fountain in silence and 
carried home without the bearer having spoken, or been 
spoken to on the way, is believed to possess highly sal- 
utary virtues), then three nettle stalks, being dipped 
into it for that purpose, are given the patient to eat. Or 
take six grains of salt, place them on the eyes of the 
afflicted person, and then cast them into the fire; or 
take three pieces of red-hot charcoal, place them in a 
green dish, and pour water over them with one hand 
while making over them with the other the sign of the 
cross. Drink some of the water, wash your hands with 
the rest, and then throw it on the ground outside the 
house. On the last day of February take the heads of 
forty small fishes, thread them on a red and white 
string and hang them up to dry. If any person has 
been affected by the evil eye, soak the heads in water 
and let the patient drink the decoction. It is believed 
any of the above remedies will cure this most prevalent 
of all maladies. 



189 

Rheumatism in the hands or feet is cured by bathing 
the affected member three times in warm water, rubbing 
it with salt, and finally passing over it the blade of a 
knife with the words, **As this salt melts, so may the 
evil melt. ' ' The house is then swept with a new broom, 
the sweeper saying as the dust is swept out, **So may 
all evil be swept away. 

In the year 1813, the attention of the British and 
Foreign Bible Society, was directed to the spiritual 
needs of the Armenians, and this society began printing 
the Bible in the modern language of these people. The 
copies of the Scriptures in the ancient Armenian lan- 
guage were extremely rare and expensive, consequently 
not only the people, but most of their priests could not 
even read the Scriptures. When the Bible was trans- 
lated into their mother tongue, it was received with 
great favor. The people began to meet together for the 
study of the Word, which gave them the knowledge of 
the hidden treasure. 

As yet no missionary had settled among them ; still 
the divine Spirit was their teacher; under His blessed 
guidance many received the truth. But when sectarian 
missionaries mingled with them and tried to change 
their doctrine, it caused great numbei*s to go astray 
altogether. For as soon as they had gained some know- 
ledge of the Word of God, different sects tried to teach 
them new doctrines ; as was natural they began to say, 
*4f the Christian religion is right, why do so many of 
its representatives try to teach new teachings/^ and a 



140 

good many drew back, either to follow Mohammed, or 
they kept away from the churches entirely. I do not 
mean to judge persons, but allow me to say, that if all 
those who go to the heathen lands carried with them the 
pure teachings of our Lord Jesus Christ, not so many 
would find fault with Christianity. Indeed, there are 
no faults or any mistakes in the Word of God ; but they 
are at fault who teach the Bible in their own ways, who 
give more attention to their own ideas than to the Bible. 

Furthermore, young Armenians had attended the 
schools of Paris and Vienna, and they brought back a 
craze for French literature ; not the best, but the worst. 
With this came a revolt against religion. It became 
fashionable to be known as free-thinkers, and free- 
thinking did not mean liberty, but license of thought 
and of life. The church and the nation thus became 
degraded. Even the individual friendship lost its bind- 
ing ties of love, not only among themselves, but among 
the other nation also. The result is that much ani- 
mosity is cherished among both Armenians and other 
nations. 

Armenians will have nothing to do with the Greeks, 
and Greeks are bitterly opposed to the Armenians. 
Gregorians and Armenians hate those of their own re- 
spective races connected with the Roman Catholic 
church, and the Greeks despise Bulgarians, although 
another branch of their own general faith. Nestorians, 
Chaldeans, Jacobites, all strive against each other. At 
first they were looked upon merely as one additional 



141 

sect developing an additional nation, but of later years 
all the friendly ties are turned to hatred against each 
other. For instance, once one of the Christians prepared 
a confession of his faith, in which he affirmed that the 
Holy Scriptures are the only infallible rule of faith and 
practice. This document not being considered satis- 
factory by the bishop at whose request it had been 
drawn up, he was brougth to church on the Sabbath, 
when the bishop, after reading the same, immediately 
pronounced him excommunicated and accursed. His cle- 
rical robes having been torn from his shoulders, he was 
driven with great violence out of the church. On refus- 
ing to sign a paper of recantation he was thrown into 
prison, from which after a short time he was conducted 
to the bishop's palace with the view of securing his 
signature to the Patriarch's Creed. To this, however, 
he declined to attach his name, when not only his beard, 
but all the hair on his head, was shaved off. This was 
regarded a most humiliating procedure. He was led 
back to prison, accompanied by a mob carrying a long 
pole, to the end of which was attached his clerical cap 
and beard. As they went along they shouted, *' Behold 
the cap of the accursed one. ' ' Oh, that the true Gospel 
might become known to them all, and they all might 
look upon Jesus as their priest and prophet and Saviour 
of the world. Oh, that they all might love one another, 
even as Christ loved them all. Then we could joyfully 
say; 

How sweet the tie that binds 
Our hearts in Christian love. 



142 

In the marriage observances of the Armenians, 
among the better class of people, European manners 
are more or less cultivated. But in their leading feat- 
ures the national customs connected with the ceremony 
itself have suffered very little change. If the parties 
are found not to be related within seven generations, 
and the match is deemed suitable, the betrothal may at 
once take place. In many cases, the young man and 
young woman have not meet until two or three days 
before the wedding, and are consequently entire stran- 
gers. Nevertheless, when the arrangements for the 
wedding are completed, all are informed of the appoint- 
ed day. Marriage must not be celebrated on fast days, 
during dominical feast, or until seven weeks after 
Easter but Monday is considered a propitious day for 
the religious ceremony. 

The religious ceremony at the church takes place on 
Monday evening. The priest and his deacon arrive be- 
fore the guests assemble, to bless the ring and wedding 
garments. When all have taken their places, the priest 
will repeat the 89th Psalm, after which he gives the 
right hand of the girl into that of the man, saying, 
' ' When God presented Eve 's hand to Adam, Adam said : 
This is now bone of my bones, and flesh of my flesh; 
she shall be called woman, because she was taken out of 
man; therefore shall a man leave his father and his 
mother, and shall cleave unto his wife, and they shall be 
one flesh. What therefore God hath joined together, 
let no man put asunder.'' Then, approaching their fore- 



148 

heads until they touch, he ties upon each, with a crim- 
son silk thread, a small cross, the man's cross a little 
longer than the woman's so that he may have a longer 
hand over his wife. In some places the priest rest on 
their united heads a sword and a cross, which is to 
remind them that unfaithfulness will be followed by the 
divine wrath, of which the sword is a type. 

While they are still holding each other's hands, the 
priest takes the cross and holds it aloft; meanwhile 
psalms are being read, and the priest concludes by ask- 
ing them if they are prepared to bear the burdens and 
fulfil all the duties connected with matrimony, and by 
asking them questions similar to those asked in the 
western churches. 

The bridegroom seats himself on a sofa, prepared 
for this special occasion, and places the bride at his 
right hand. But all the guests will be seated on the 
floor, and if they have no knives and forks to dine with, 
the first fingers and the thumb will serve the purpose. 
Their weddings last from three to sevens days; eating, 
drinking, singing and dancing are the chief features of 
the wedding. 

The bride is dressed in red and pink, and she must 
not go out for forty days. On the fortieth day after 
the wedding, the bride is taken to the fountain or well 
for the first time. As she goes, she must kiss the hand 
of the first person she chances to meet, whether man or 
woman. Having arrived at the well, she anoints the 
stones with butter, evidently to propitiate the water 



144 

spirits, and throws handfuls of corn to the birds. 
This rite performed, she is entitled to fill her pitcher 
with the limped water and before bringing it into the 
house, she must spill a small quantity on the ground, as 
some elementary spirit might still be floating on the 
surface, and not being thus thrown out, would take up 
his abode in the house, or enter into the body of some 
person drinking the water. Polygamy and divorces are 
forbidden among the Armenians. Second marriage is 
permitted to both sexes, but the third one is against the 
religous law. 

It is customary among the Armenians, as among the 
other Christian nations, to administer the sacrament to 
sick and dying persons. After the administration of 
the sacrament the priest leaves the dying person to 
spend his last moments with those to whom he is most 
closely attached by family ties. When the last breath 
has been drawn, the corps is carefully washed, and a 
consecrated wafer is placed on the lips and secured 
there with a strip of linen. The ears, nostrils and eyes 
are filled with cotton, wool and incense; the hands 
are tied together, and crossed on the breast; and the 
legs are fastened together by the large toes, and the 
body is dressed in its holiday costume and is surrounded 
with flowers and fragrant herbs. The priest and the 
deacon proceed to the house of mourning to perform a 
service of prayer and song ; the corpse is then taken to 
the church, followed by relatives and friends, who show 
their regard for the departed by sighs, groans and 
tears. 



145 

The service in the church being concluded, the pro- 
cession takes its way to the burial-ground, funeral 
psalms and hymns being sung by the clergy all the way 
and after the arrival at the grave. The priest takes up 
a handful of earth, and, having blessed it, scatters it 
into the grave in the form of a cross, saying : * ' May this 
earth fall with the divine blessing into the grave of this 
servant of God. In the name of the Father, Son, and 
Holy Ghost." When this has been done three times, the 
body is lowered into the grave, and the priest again 
scatters earth on the coffin in the same manner, saying : 
''Remember, Lord, Thy servant, and bless, in Thy 
mercy, his grave. For dust he was, and according to 
Thy will, to dust has he returned." Then, making 
(three times) the sign of the cross, he prays: **May 
the divine blessing descend upon the ashes of this our 
departed one, and raise him up at the last day. In the 
name of the Father, Son and Holy Ghost." After 
some concluding prayers the grave is filled, when all 
kneel and with hymns and prayers ask of Heaven the 
eternal peace of the departed. Holding a book contain- 
ing the Gospel over the grave, the priest again blesses 
it and the assembly present, and recites the Lord's 
prayer. The people approach in turn to kiss the sacred 
book, and then disperse. 

A wife is often seen on her husband's grave crying: 

I arose and came to the grave, at the breaking of the day, 

To the grave on the barren hillside where "abou, '' my husband 

lay; 
I called on him by his name, but no answer came again; 
Once more I repeated the cry from the rough, forbidden stones. 
He sleeps too deep beneath the earth to hark the widow's moans. 
Who will help his children now, since my calls are all unheard f" 
O, forxx U the grave among the roeks, answer a tingle word. 



146 

For eight successive evenings the priest visits the 
house of mourning to offer prayers for the departed 
soul, and to console the afflicted family. 

On Saturday of the week after the funeral, the fam- 
ily of the deceased makes and distributes to relatives 
and friends funeral cakes, to remind them that their 
prayers are desired for him. The clergy visits the graves 
on the second, seventh, and fifteenth days after burial, 
in order to repeat part of the funeral ceremony, and so 
insure the repose of the dead. 

Good Friday is the day ordained by custom for visit- 
ing the graves of deceased relatives. After weeping and 
lamenting over the remains of their lost ones (some of 
them may have been dead five or six years), the mourn- 
ers dry their tears and enjoy the good things which 
they have provided for their annual festival. 

Whenever two or more children of a family have 
died in infancy, the next one born is passed three times 
through a kind of iron tripod. If still another child 
dies, the next one born is placed where four roads meet ; 
a silver cross, for which nine women who bear the name 
of Maro (Mary) have given the metal, is laid on its 
body, and the first passer-by is asked to be godfather or 
godmother to it. If a child under the age of nine years 
dies, the parents engage a priest to pray constantly for 
a period of eight days. 

An Armenian child is baptized when eight days old. 
It is carried to church, accompained by the godfather 
and relatives. The priest then recites, alternately with 



147 

the deacon, the 51st and 131st Psalms, while a string of 
red and white threads is being twisted, which, when 
finished, is blessed, prayed over and reserved for the 
subsequent ceremony of confirmation. The party ad- 
vances into the church, where the midwife kneels as 
many times as the infant numbers days. The child is 
then laid on the- threshold of the church, where it 
remains while the godfather makes his sacramental con- 
fession in order that he may perform the office of spon- 
sor while in a state of grace. 

After a few ceremonies have been performed, the 
doors of the church are closed, and remain so until the 
20th verse of the 118th Psalm is reached, when, as the 
words, * * This gate of the Lord, into which the righteous 
shall enter, ' * they are thrown open, and the men of the 
party enter, and advance to the font, singing a psalm. 
The warm water for the baptism, which has been 
brought from the child's home, being ready, the priest 
proceeds to consecrate it by the recital of special pray- 
ers, and by invoking upon it the power of the Holy 
Ghost, and then pours it into the font in the form of a 
cross, the deacons chanting meanwhile. After reading 
several passages of Scripture from the Old and the New 
Testaments, the deacon exhorts those present to pray 
for the peace of all the world, for the prosperity of the 
church, for the life and eternal salvation of the Patri- 
arch, for the worthy administration of the present rite, 
for the spiritual regeneration of the child, and for all 
the faithful. 



148 

After the repetition of many prayers, the priest 
takes in his hand the cross, the gospels, and the chrism, 
makes the sign of the cross three times, over the water, 
and drops into it three drops of the sacred oil, chanting 
"Hallelujah, hallelujah, hallelujah. May this water be 
blessed and purified through the sign of the holy cross, 
of the holy Gospel, and of the holy chrism ; in the name 
of the Father, and of the Son, and of the Holy Ghost. ' * 
The infant is undressed by the godfather and given into 
the hands of the priest, who asks the child: *'What 
dost thou demand?" The godfather responds: **I de- 
mand to be baptized." *'Dost thou truly demand it?" 
etc. 

The child's name is given the priest, who, with his 
left hand under its neck, and with his right hand hold- 
ing its feet, dips it into the font in such a way that its 
head is toward the west, its feet are toward the east, 
and its eyes toward heaven. Then placing the infant in 
an upright position in the water, he says: ''N — ., 
servant of God, coming by his own will to the baptism, 
is now baptized by me in the name of the Father, and of 
the Son, and of the Holy Ghost, ' ' pouring a handful of 
water over the child's head at each name. He then dips 
the child three times into the water. Other long cere- 
monies are performed and psalms chanted. 

In the Armenian church a child is confirmed imme- 
diately after baptism, and receives at the same time its 
first communion. While the "Hymn of the Holy 
Chrism" is being chanted the priest takes the infant 



U9 

from the godfather, and, dipping his thumb into the 
consecrated oil, he makes with it the sign of the cross 
on nine different parts of the infant's body, as follows: 
First on the forehead, saying: ''May this sweet oil, 
which is poured upon thee in the name of Christ, be a 
seal of the celestial gifts"; on the eyes, saying: "May 
this seal, which is offered to thee in the name of Jesus 
Christ, illuminate thine eyes lest thou sleep the sleep of 
death; on the ears, saying: ''May this anointment of 
santification make thee obedient to the commandments 
of God"; on the nose, saying: "May this seal, in the 
name of Jesus Christ, be to thee as a sweet savor of life 
unto life " ; on the mouth, saying : ' ' May this seal, etc., 
be to thee as a watch, and as a solid door to thy lips" ; 
on the palms, saying : ' ' May this seal, etc., be to thee the 
cause of good work, of virtous deeds, and of life"; on 
the heart, saying : ' ' May this divine seal, in the name of 
Jesus Christ, create in thee a clean heart, and renew a 
right spirit within thee"; on the spine, saying: "May 
this seal, etc., be to thee a shield of safety, wherewith 
thou mayest be able to quench all the fiery darts of the 
wicked"; and, lastly, on the feet, saying: "May this 
divine seal, etc., direct thy steps to eternal life, and 
keep they feet from erring." 

The priest then blesses the garments of the child, 
and clothes it, after which, with the red and white 
threads twisted at its baptism, he binds on its forehead 
or on its little finger a small golden cross, and other 
ceremonies are performed. 



150 

The mother must not go out for forty days. Should 
a sack of flour be brought into the house before the 
expiration of the forty days the child must be placed 
at the door on a seat higher than the sack; and, when 
the latter has been placed in the store-room, the child 
must be passed three times over the sack, or it will be 
afflicted with melancholia and malaria. Also if a fun- 
eral train passes within this period, the mother must 
take her infant up to the terrace till the procession has 
gone by. If she fails to do this the dead will take the 
child with him. 

The infant must not be taken out before it is forty 
days old, nor must it be left alone for fear of the devil. 
Once, however, a woman found it necessary to go away 
on some errand. "What should she do with her little 
one. To take it with her was as dangerous as to leave 
it. So she put it into the cradle and placed on its breast 
as a protection against the devil a piece of bread, a pair 
of scissors, and a picture of Christ, and went out. But 
great was her surprise and horror to find the cradle 
empty when she returned. She searched everywhere, 
ransacked the house, shrieked and wept, but all in vain. 
At last, after having searched the house thoroughly, she 
found the child standing upright behind the flour sack. 
A moment later the cock crowed. At sunrise the woman 
hastened to the village priest, and told him what had 
happened. 

**You cannot have taken the proper precautions," 
said the priest, ' ' and so the devil was able to take your 




AN ARMENIAN CHRISTIAN LADY. 



152 

child. If you had not found him before cock-crew, you 
should never have seen him again." 

The priest then accompanied his parishioner to her 
house, whence he drove away the devil by means of 
a prayer, which also prevented him from ever return- 
ing. These people are supposed to be Christians, and 
call themselves the followers of Jesus. But in general, 
according to my judgment, they are in the greatest need 
of divine guidance, as well as are the Mohammedans. 

The Armenians in Persia are far more respected by 
the Persian government than are those in Turkey. They 
have their National freedom, and enjoy certain rights 
in their home life, and in trade. In Turkey they are 
not only treated as beasts, but are looked upon as inhu- 
man beings. 

It will be interesting to note the life of Armenians in 
Turkey and the treatment they receive, things which I 
saw and heard during my stay in the Turkish Empire 
during the horrible massacre of the Armenians. 

The Turks and the Armenians live together in the 
same towns, in the same villages and in the same streets. 
In places where the Armenians reside by themselves, 
they are peaceful and obedient to the government. 
Wherever they are mingled with Turks they are not 
only illtreated, but they are also robbed of their per- 
sonal liberty as well as natural rights. Turks, like the 
wild beasts in their natural state, have a fierce and cruel 
antipathy for the Armenians. It appears to be a law of 
nature, that, unless controlled and kept in order by a 



153 

strong and fearless government, the Turks will always 
have feeling of extreme hatred toward the Armenians. 

Agricultural pursuits had disappeared more and 
more among the Armenian race and the people little by 
little became known as tradesmen. They had found 
their way into the service of the government, hade made 
themselves essential to the Sultan and governors, and in 
many cases amassed large fortunes. The trade of the 
country was entirely in their hands, and they were use- 
ful, shopkeeping, and laboring people; they had abso- 
lute control of every kind of commercial and banking 
transaction. The Turks would certainly have starved 
to death, because the former had all the business in 
their hands, but prompted by jealousy, they commenced 
to murder the Armenians and take possession of their 
property, so now conditions have sadly changed. 

In Persia Christians are persecuted by the priest- 
hood of the state, but our government prevents their 
attacks from resulting in a generl massacre of the na- 
tion. There has been talk among the priests about the 
destruction of all Christians; the government has said 
that the Christians are the best subjects and that it will 
be a great loss if they are killed. 

Abdul Hamid, the Sultan of Turkey, and the whole 
Moslem power are in fact a set of barbarians. He re- 
gards the life and property of his Christian subjects as 
his legitimate prey, and his order was to whip and kill 
all the Christians, ' ' those dogs. ' ' 

On the last day of August, 1894, the anniversary of 



154 

Abdul Hamid's accession to the throne, the soldiers 
were especially urged to distinguish themselves in mak- 
ing it the day of greatest slaughter. On that day the 
commander wore the edict of the Sultan on his breast, 
and the Kurds openly declared that they were ordered 
to slay the Christians and take the plunder for their 
pay. The Kurds began the butchery by attacking the 
sleeping villagers at night and slaying men, women and 
children. For twenty-three days this horrible work of 
slaughter continued, and some of the Kurds afterward 
boasted of having kiUed a hundred Christians apiece. 
Many young men were tied hand and foot, laid in a row, 
covered with brush-wood and burned alive. Others were 
siezed and hacked to death piecemeal. In one of the vil- 
lages a priest and several leading men were captured 
and promised release if they would tell where others 
had fled; and, after telling, all but the priest were 
killed ; a chain was put around his neck and pulled from 
oposite sides until he was several times choked and 
revived, after which bayonets were planted upright in 
the ground, and he was lifted into the air and dropped 
upon them. Little children were cut in two and multi- 
lated. Women were subjected to fearful agonies, ending 
in death. A newlywedded couple fled to a hill-top; 
soldiers followed and offered them their lives if they 
would accept Islam, but they preferred to die, laravely 
professing Christ. 

No respect was shown to age or sex; men, women 
and infants were treated alike; the women being sub- 



155 

jected to great outrage before being slain. In one place 
about two hundred weeping women knelt before the 
Turkish commander, pleading for life, but the brutal 
officer ordered them to be treated like the rest. Some 
sixty young women and girls were crowded into a little 
church, where after being assaulted, they were slaught- 
ered and a stream of human blood flowed from the 
church door. To some other women the proposition 
was made that they would be spared, if they denied 
their faith. '*Why should we deny Christ T' they said, 
and pointing to the dead bodies of their husbands and 
brothers before them, the nobly answered: **We are 
not better than they ; kill us also, ' ' and it was done. 

Children were placed in a row, one behind the other, 
and a bullet fired down the line, apparently to see how 
many could be dispatched with one shot. Infants and 
small children were piled one on the other and their 
heads struck off. Houses were set on fire, and the in- 
mates forced back into the flames at the points of the 
bayonets. In one instance a little boy who ran out of 
the flames, was caught on a bayonet and thrown back. 

In this work of destruction the Kurds played the 
most prominent part, but soldiers and Turkish civilians 
did their full share. Throughout all the villages of Ar- 
menia ran the red tide of murder. Hundreds of villages 
were wiped out and their inhabitants either slain or 
exiled. The object was to destroy everything so com- 
pletely that the Armenians would have no means of 
livelihood, and have to choose between death and Islam. 



156 

In some villages even the clothing was taken from the 
backs of people, and they were left literally naked. An 
attack was made on the public baths, six naked Ar- 
menian women were dragged forth and bayonetted, 
even unborn children in the wombs of their mothers 
were butchered. Infants were stuck on bayonets and 
held up before their helpless and frantic mothers. 
Young girls were dragged into the streets by the hair 
and feet, their eyes being torn out, their bodies branded 
with red-hot irons, and even their entrails torn out ; the 
cavities were filled with gunpowder, which then ex- 
ploded. 

It is impossible to give a correct estimate of the large 
number of Christian Armenians who perished in this 
great massacre; the figures given below are approx- 
imate as they are gathered from Turkish sources, may 
be regarded as being under rather than above the mark : 

Armenians killed in towns 20,000 

Number of villages destroyed 2,500 

Number reduced to starvation in towns . . . 75,000 
Number reduced to starvation in villages . . 360,000 
Number killed in villages, not known (perhaps 

about) 40,000 

A missionary at Bitlis related a remarkable iucident. 
A soldier, who had aided in the ruthless massacres of 
the helpless ones, was terribly tormented by his con- 
science. He said to his wife: *' There was one thing 
about those women and their children that I do not un- 
derstand and I want you to ask the wives of the 
ghiaour' (Christians) about it. It was very strange. 



157 

The women were offered their lives if they would only 
say: 'There is but one God and Mohammed is His 
prophet, ' but they would not. They all died under ter- 
rible tortures, calling on 'Hjssos Nazareetsees. ' That is 
what I do not understand. Now I wonder who this 
Hissos Nazareetssees is whose very name made these 
women so brave, that, with their little children, they 
could die. That is what troubles me greatly. ' ' 

The missionary explained it to the Moslem wife, 
who, in turn, told her husband, that the name was that 
of the worshipful Jesus of Nazareth, the Saviour of the 
world, whom the Christians serve. 

The following letter written by an Armenian, will 
demonstrate what they endured at the hands of their 
persecutors before the general massacres. 

' ' My name is Asadadur Giragosian. My home was 
on the sunny side of a high mountain, in the central vil- 
lage of the beautiful valley of Geligozen. This valley 
presents a charming scene when viewed from the top of 
one of the surrounding mountains, with many villages 
scattered here and there, and clumps of huge walnut 
trees between, giving the valley its name, 'valley of 
walnuts. ' 

' ' Up to 1894 my family was prosperous, as were most 
of the families of Sassun. The Kurds who lived about 
us were, on the whole, friendly, though they frequently 
practiced their habitual business of stealing cattle and 
sheep, but we were generally able to re-take our own. 
Our family consisted of twelve members, and we had 



158 

many cattle and sheep. In the whole village were two 
hundred families, and these possessed on the average 
more than 15,000 sheep. Of course each of the sixty 
Armenian villages in the Sassun district (of which 42 
are now ruined) had many cattle and sheep. 

^*In the spring of 1894, the Kurds began to drive 
away our sheep more boldly than had been usual. At 
the same time the government, suspecting that there 
were many armed revolutionists in Sassun, sent to 
search for them, but failed to find them. They then 
wished to arrest some of our notables and take them 
to Mush as revolutionists, saying, *You have revolu- 
tionary societies here.' We resisted and prevented their 
taking our men. As I said, the Kurds made several 
attacks that spring, carrying off our animals, and we 
pursued them and rescued the animals, killing one or 
two men, whom we buried so they could not find them. 
Twice they attacked with this result, but the third time 
we were not able to bury the two Kurds we killed, and 
they carried them to Mush and showed them to the 
government. A great tumult resulted, and it was re- 
ported, **The Armenians of Sassun have rebelled and 
massacred the Moslem inhabitants,' also, *They are 
armed with rifles and cannon.' The Turkish govern- 
ment availed itself of the excuse, and instigated the 
Kurds to attack the Armenian villagers and massacre 
them. This they attempted to do, a large number 
attacking us, aided by many soldiers in disguise : But 
though the Kurds had been well armed by the govern- 



159 

ment we were able, owing to our superior position, to 
withstand them successfully for fifteen days. The Kurds 
were constantly repulsed, leaving many dead and 
wounded. During this time the Turkish soldiers were 
being rapidly collected in Merge-Mozan. About twenty- 
five battillions of soldiers were gathered there. In 
these fights with the Kurds we lost only seven persons, 
but three Armenian villages were burned. 

* * The assembled soldiers now began to attack. One 
day we heard the sound of their bugles, and for a whole 
day they continued to advance with great tumults and 
besieged Geligozan on the sides. The road to a very high 
mountain named Andok was left open, and we were able 
to carry our families and animals there, but this in a 
hasty manner, while fighting with Turkish soldiers. The 
army then divided, one part going toward Andok, the 
other coming toward us. We had already left the vil- 
lage and taken refuge among the rocks above it. Our 
position enabled us to withstand them all day, but we 
could see that they had burned the village of Husentisk, 
near our town. Toward evening they made a fierce at- 
tack and got nearer us. Our ammunition was nearly 
exhausted and we began to retreat. They now set fire 
to our village, and from a distance, in the dark, we 
could see it burning. We fled to Andok, where our fam- 
ilies and animals had been carried, but seeing that it 
was not a safe place to stay, we left it, and after a day's 
journey over rocks and mountains, towards evening 
reached a ruined church. Here we passed the night, but 



160 

in the morning soldiers appeared and we hastened our 
flight. All our goods and most of our animals we left 
there. Near evening we reached a mountain named 
Gala-rash (black castle). We were very tired and hun- 
gry, but had nothing to eat, so we killed a sheep and ate 
it. But few of the villagers were to befound, the greater 
part having fled to other places. From this place we 
fled in the dark to the neighboring Kurdish village, 
where our Aghas (chiefs) lived. Before morning we 
learned that Aghpig was also burned. Our Kurdish 
Aghas came out from the village to defend us against 
the soldiers ,but did not succeed, and returned to the 
village, and we were obliged to continue our journey, 
though tired and thirsty. 

* ' When it was possible to stop, our first care was to 
find water and kill a sheep for food. The following day 
we learned that Hedink also was burned. Hearing this 
we fled to Haghat, and then to a near mountain. We 
went down from the mountain into a valley through 
which we slowly retreated, changing our position every 
day. But on the third day our pursuers appeared, and 
we left all our sheep and fled with our cattle. Soon we 
left the cattle also. One of my brothers fled with the 
family, while my other brother, his fifteen years old 
daughter, and I lagged behind and entered a forest, but 
when two soldiers saw my brother, they fired and he 
fell dead. Hearing the noise, the girl cried out and 
they saw her and shot her dead also. They did not find 
me and towards evening I came out of the forest, and 



161 

hurrying forward, reached the family and told them of 
my brother's and his daugther's death. We wept aloud 
and spent the night disheartened, tired and hungry. In 
the morning, thinking the soldiers had turned back, 
we returned to a village to obtain food. I found my 
brother's body and buried it, but before I hade time to 
bury my niece, the soldiers appeared. My remaining 
brother fled with the family, but I entered the forest. In 
the morning I found another refugee in the forest, who 
was seeking his family. He told me he had killed an ox, 
but he had been obliged to leave it because the soldiers 
appeared. We were so hungry and faint that we could 
scarcely walk, but we found the ox and were about to 
cook some meat when the soldiers again appeared. 

*'So we left the fire; climbed up the mountain, and 
hid behind some rocks. The soldiers saw us, and two 
of them came to find us. We waited there for a few 
moments and trembling with fear. Suddenly a soldier 
appeared, aimed his gun at me and fired, the bullet 
piercing my leg. The other soldier also fired and pierc- 
ed my thigh. Then they came up and severely wounded 
me with their short swords, in the shoulders and thigh. 
I shut my eyes and they thought me dead, and were 
about to depart when they saw my companion behind a 
rock ; they fired at him with true aim, and I heard his 
heartrending cry as he fell. Before leaving us, one of the 
soldiers suspecting I was still alive, proposed to cut my 
body to pieces, but his companion objected, saying that 
there was no water to wash the sword. So they merely 
threw some large stones at me, which fortunately did 



162 

no special harm. When the soldiers were far enough 
away, I spoke to my companion to see if he was alive, 
and he answered very feebly, saying he could neither 
walk or move, and I was in the same condition. Oh! 
our distress then ! * Twas beyond endurance. I cried to 
the soldiers, *We are still alive, come and put an end 
to our misery.' I cried but they did not hear me. 

''After awhile two Armenian fugitives passed by 
and saw us, and we besought them to carry us to a ruin- 
ed sheep-cote near by. They were so hungry and weak 
they could hardly walk, and said they were not able to 
carry us, but yielding to our entreaties, they made a 
great effort and carried us there, gave us some water 
and fresh cheese and departed. "We remained there three 
days, these friends coming to us at night and going 
away in the morning. We soon saw that this was too 
dangerous a place to stay, as we constantly heard the 
sound of guns, and of bullets passing over our heads. So 
they transferred us to another ruin, where we were tor- 
tured with the heat by day and the cold by night, naked 
and wounded. Our friends did not do much for us, as 
they did not believe we could live. After three days my 
companion's mother came, bringing some millet to cook 
for us, but on going out to get some water she heard the 
sound of bugles and fled, but soon returned and cooked 
it. The next day our brothers came with the woman 
and tried to cook some wheat, but were again fright- 
ened by the sound of bugles and fled; my brother 
wished to carry me with him, but I said, *It is better for 
you and the family to escape; I must die.' Toward 



1^ 

evening they came back and carried us on their should- 
ers to another place, where some other families had al- 
ready taken refuge. Soon they were obliged to leave 
this place also, fleeing in haste, and left me there. I 
remained in this dreary place eight days alone with my 
suffering, save that they sometimes brought me a little 
food. After the eight days we heard that a Firman 
hade come, ordering the massacre to cease. The soldiers 
then drove any fugitive they met, wounded or not, to 
the ruined villages. I remained in this way among the 
ruins for two months, till my wounds were healed. As 
soon as I was strong enough, I left, and slowly made 
my way to an Armenian village. There I found my 
wife, but of the rest of the family I knew nothing. ' ' 

No pen can adequately describe the diabolical fero- 
city of the prolonged massacre, and it is impossible for 
me to give the exact picture of the desolate scene. I 
can not write more concerning the tortures of the in- 
nocent Armenians, nor of the barbarism of the Turks, 
and what I have written, compared with the statements 
of the mournful people, is but a small portion of the 
black history that relates the cruelties toward the poor 
Armenians. 

Something most remarkable we learn from these 
people, that is, the steadfastness with which men, wo- 
men and children cling to their Christian faith, even 
through persecution, unto the end. And indeed, they 
have caused the Moslems to ask : * 'Who is this Jesus of 
Nazareth, unto whom the women were constantly cal- 
ling?" 

Shall we not answer this question unto them and 
carry to them the blessed Gospel of the taving love of 
Jesost .^ 



CHAPTER IX. 
NESTORIANS- ASSYRIANS. 



This ancient nation of the Assyrians, which began in 
the form of a church after the time of the apostles, has 
been called by different names, namely Syrians, Chal- 
deans, Jacobites; the larger division being known as 
Nestorians. Each of these particular bodies has a his- 
tory and conditions peculiar to itself and deserves sep- 
arate consideration. 

The first named sect, known originally as the Syr- 
ians ( differs from those called Papal Syrians (Syrian 
Papists) which have a different creed and ritual, and 
there is no inter-communion between them and the 
others. The form of Christianity which we meet among 
these Syrian Papists is by no means an ideal one. The 
traces of genuine spiritual life are rarely to be found 
among them. Their ancient missionary zeal, which car- 
ried their learned men throughout Persia, Tartary, and 
into China, has long since given way to a night of stolid 
indifference as to the spiritual fate of even their nearest 
neighbors ; they themselves observe their rites and cere- 
monies with blind superstitiousness. 

The Assyrian's faith as described in the ancient 
manuscripts, was pure and evangelical. They believed 
in God the Father, God the Son, and God the Holy 
Ghost. They believed in two complete and distinct 

164 



165 

natures united in the one person of Christ; the divine 
nature and the human nature of Christ united in one 
complete person. They believed in the sacrament of 
baptism, not of water only, but as water comprehended 
in God's command and connected with His word, for the 
forgiveness of sins, and regeneration in the Holy Ghost. 
They believed in the sacrament of the altar — the true 
body and blood of our Lord, as it was instituted by 
Christ himself. ''Take, eat; this is my body, which is 
given for you: this do in remembrance of Me. In the 
same manner also He took the cup, saying : Drink ye all 
of it ; this cup is the New Testament in My blood, which 
is shed for you for the remission of sins ; this do ye, as 
oft as ye drink it, in remembrance of Me." 

This church of the Assyrians is said by many to be 
the oldest of all the churches founded among the Gen- 
tiles. It was for a long time famous for its teachers of 
theology, its schools of learning, and for its activity in 
spreading the Gospel into the remote empires of Asia. 
The remnants of it which are found to-day in Persia are 
but melancholy wrecks of a church once so flourishing 
and progressive. Like battered bulks on an unfriendly 
shore, they bear witness to the fierce storms which have 
overtaken them in the progress of time ; storms, now of 
internal dissensions, now of violent theological con- 
troversies, of the heresies of Nestorius, and of cruel 
persecutions — ^in consequence of which this church lost 
its pure religion, and losing the biblical knowledge, has 
sunk into legendary and superstitious beliefs. Their 



166 

language, once aglow with devotion and religious 
thought, is long since dead. Their clergy are sunk into 
deepest ignorance. Even the very manhood of this 
once noble, energetic race is well nigh crushed out of 
them by the contumely and oppression to which they 
have been subjected for centuries. Still, there are some 
to-day who with pride cling to their ancient faith and 
Scriptural doctrines ; they look forward for the mighty 
hand of the Lord to deliver their nation from the hereti- 
cal sects ,and restore them to the true faith of our Lord 
Jesus Christ ; they hope the time is near at hand. 

The Jacobites are so called from Jacobus Baradeus, 
a monk, who in the sixth century checked the tide of 
desolation caused by Emperor Justinian ^s persecution, 
revived their declining church, and, with almost incred- 
ible zeal, spread the faith throughout Syria and Meso- 
potamia. He established the Patriarch of Antioch as 
their supreme head, who styles himself to this day the 
successor of St. Peter. They hold strongly to the belief 
that theirs is the ancient church of Antioch where the 
followers of Christ were first called Christians. The Ja- 
cobites hold what is known as * * Monophysite doctrine, 
the oneness of the divine and human natures in Christ. * ^ 
They are estimated as some 250,000 souls in number. 
Their chief centers of population are Mardin, Diarbekir, 
Urfa, Mosel, and a district in the western mountains of 
Kurdistan. In their common speech they use the Ar- 
abic, but in their churches they adhere to their much 
revered ancient tongue. Their church books are of 



167 

distingnislied origin and of venerable date, but scarcely 
understood even by the priests. 

There is nothing much to be said about the Chalde- 
ans. They have conformed to the Roman Catholic 
Church, and are known as "United Chaldean church,'* 
under a patriach, called the ' * Patriarch of Babylon. ' ' 

Let us turn now to the larger division of the Syrian 
church known as Nestorians. The name Nestorians is 
a name disliked by the Nestorians of to-day. They say, 
We never derived either our doctrine or out rites from 
Nestorius. They say they reverenced him for raising his 
voice against the worship of images, but were not in 
favor of the doctrines which he taught, namely, that 
there are not only two distinct natures but also two per- 
sons in Christ. He also denied the divinity of Christ 
and refused to call Virgin Mary the mother of God. But 
the greater part of the Nestorians believe in the divine 
and human natures of Christ united in one complete per- 
son. They say, '^Our Saviour is the perfect God and 
the perfect man"; *'to believe otherwise," they affirm, 
*' virtually takes away the humanity of our Saviour, and 
thus leaves us without a Mediator." Because of their 
inability to read and because of their ignorance they 
have never applied any other name than mother of 
Christ to the Virgin Mary, and at the same time they 
have ever held to the human and divine natures in one 
person in Christ. They ask, Where is the propriety of 
calling our ancient church after a bishop who lived in 
a comparatively late day and with whom we never had 



168 

any connection by a national tie? But it cannot be 
denied that there are to-day, both in Persia and Turkey, 
thousands who are following Nestorius. 

Nestorians have taken their name after Nestorius, a 
bishop of Constantinople ; he was a Greek, born in the 
latter part of the fourth century, and condemned by the 
Council of Ephesus, in the year A. D. 431, for his hereti- 
cal opinions regarding the person of Christ. He sepa- 
rated the two natures in Christ in such a way as to 
establish two persons in Christ. He refused to call the 
Virgin Mary the mother of God. He was banished to 
the desert of Lybia in upper Egypt, where de died. 

The Nestorians are divided into two great divisions ; 
Ashiret and Rayats. The Ashiret live in the mountains 
and pay only a nominal tribute to the Persian and 
Turkish governments. The Rayats are located mostly 
in the country and villages. They are largely in the 
hand of the Persian landlords or Aghas, and some 
times are heavily taxed. 

The Ashiret or independent Nestorians are often 
looked upon as dangerous people. One of the Turkish 
pashas said: '* These mountains infidels (Christians) 
acknowledge neither pashas nor kings, but from time 
immemorial every man has been his own king." They 
always go armed, are bold and warlike, and no Turkish 
or Kurdish officials or soldiers enter their tribal dist- 
ricts except with their consent. It is only by most fierce- 
ly defending themselves that they have maintained 
their freedom against the sanguinary Kurds, and it is 



170 

not strange that they sometimes betray the same wild 
traits of character as their hereditary enemies. But 
despite their desperate stand for freedom and the fear 
with which the Kurds regard them, they have suffered 
terrible assaults, which threatened at the time to utter- 
ly exterminate them. Such was the case in the terrible 
massacres perpetrated on them by the bloodthirsty 
Kurdish chief, Badir Khan Bey, who, in 1843, brought 
an overhelming force against them. Their leading men 
were assassinated at a council to which they had been 
invited to settle terms for peace, and almost the whole 
population of their villages was destroyed. 

Naturally, the Ashiret Nestorians adopted the Kurd- 
ish cruelties and were in the habit of practicing them on 
their own parents and aged ones. At a short distance 
from Lezan a precipice is pointed out where the people 
say their forefathers, before they were Christianized, 
were in the habit of carrying up their aged and helpless 
parents and throwing them down the mountain in order 
to relieve themselves of the burden of their support. At 
length the following incident put an end to the horrid 
practice : A young man, who was carrjdng his aged 
father up the preciptious mountain, became exhausted 
and put down his burden to rest, when the old man be- 
gan to weep and said to his son, **It is not for myself 
but for you that I weep. I well remember the time 
when I carried my father up the same mountain but I 
little thought then that my time would came so soon. I 
weep, my son, to think, that you, too, may soon be dash- 



171 

ed down that dreadful precipice, as you are about to 
throw me." This speech melted the son's heart; he 
carried back his venerable father and maintained him 
at his own home. The story was told to others; it led 
to reflection, and from that time the practice ceased. 

The territory of the Rayats, those Nestorians out- 
side the mountains, is situated in the northwestern part 
of the modern kingdom of Persia, and extends from 
lake Oroomiah three hundred miles westward to the 
Tigris, and from north to south for a distance of about 
two hundred miles. It comprises a large portion of an- 
cient Media and embraces several exceedingly fertile 
plains, of which the plain of Oroomiah is the largest. It 
is separated from central Kurdistan on the west by a 
lofty and rugged chain of snow-capped mountains. Here 
are found a great number of Nestorians, probably about 
75,000, the whole number in Turkey and Persia being 
about 150,000. 

Regarding the condition of the Nestorians from a 
religious point of view, they hold more firmly to the 
legendary standard of doctrine and ritual than to the 
Bible, but manifest less bigotry than many other orien- 
tal sects. Their feasts and festivals bear a close analogy 
to those of the ancient Jews.^ Many days of fasting are 
observed, as fifty days before Easter, twenty-five days 



1 Some of the Nestorians prefer to be called, and call one anoth- 
er Nazareans, which has been defined to mean Christians converted 
from Judaism, or converted Jews, adhering to the practice of the 
Jewish ceremonies. This would seem to give us reason for believing 
that the Nestorians were the ten lost tribes of Israel. 



172 

before Christmas. Like the Pharisees they fast twice a 
week, and they attach great importance to these obser- 
vances. Their clergy consist of seven orders, the patri- 
arch, metropolitan, episcopas, archdeacon, elder, dea- 
con, and reader. To this there is the one exception of 
the Jelu tribe, among whom there exist no rank of 
clergy, and whose religious rites have been preserved 
from foreign influence. 

The tribes of the Nestorian church, with the excep- 
tion of the Jelu tribe, have the ancient order of Patri- 
arch, upon whom they look as the spiritual head of 
their church. The Nestorians living in Kurdistan and 
northwest Persia accept the Patriarch Mar-Shimun as 
their head, who established his residence in a village 
among the Kurdistan mountains called Kudshanoos. 
His successors take the same dynastic name of Mar- 
Shimun, and for nearly four hundred years have made 
their home among these lofty mountains. Where the 
valleys broaden out into wilder areas the various tribes 
have built their villages and through the centuries have 
maintained their national existence against their Kurd- 
ish neighbors. 

Their churches are of a very solid foundation, some 
having stood for fourteen centuries. But interesting as 
are the churches, the religious customs of the people 
are more so. Each person on entering the church takes 
off his shoes, and testifies his reverence for the sanctuary 
by kissing the door-post or threshold, and passes on to 
kiss the gospels lying upon the altar, then the cross, and 




A NESTORIAN CHRISTIAN LADY. 



174 

finally the hand of his religions teacher. The prayers 
and the singing or chanting of the psalms are all in 
ancient Syriac language, and quite unintelligible to the 
common people ; but one of the priests reads a portion 
of the Gospel, and gives the translation into the modem 
Syriac spoken by the Nestorians; and this constitutes 
the preaching. Sometimes the reading is accompanied 
by some explanations or legendary stories, of which they 
have many. Today they have Bibles translated into 
modern Sjrriac, but still the priests are in the habit of 
using the ancient language. 

At the sacrament the bread and the wine are conse- 
crated in the sanctuary or **holy place of the church," 
and then brought out by a priest and a deacon. They 
do not believe that the bread and wine become the flesh 
and blood of Christ, as do the Catholics, but they believe 
these elements, when consecrated, to be holy. 

Every member of the church will go forward in turn 
and partake of a small piece of the bread from the hand 
of the priest and then drink of the wine which is held 
by the deacon. In passing out each person receives at 
the door a very thin leaf of bread, rolled together and 
enclosing a morsel of meat. This is a sacrifice (or 
Nedra) which is made in the name of a certain saint for 
the healing of a sick person. It is performed at the sac- 
rament occassion to avoid failure. This is a kind of 
commemoration of the *4ove feast" kept by the early 
Christians of the first and second centuries. They regard 
it their duty to baptize all their children, but do not 



175 

believe in regeneration by baptism. Their marriages 
and funeral customs are essentially the same as those of 
the Armenians, but they perform them with their own 
superstitious ceremonies. 

The Nestorian church maintained its liberty and the 
practices of its faith for centuries, at home and in re- 
mote lands. When the Arabs and Persians became the 
patrons of science and learning, the Nestorians schol- 
ars opened to them the lore of the Greeks, and were 
allowed positions of honor and influence at the courts of 
Haroun Al Eashid and other caliphs. But towards the 
close of the fourteenth century a terrible storm burst 
upon their church. It was then that Timour, or Tamer- 
lane, who has been called the greatest of conquerors, 
emerged from the far East. Bagdad fell before him, 
and all the country on the Euphrates ; then Persia, then 
Cabul, and then the regions of the north which were 
occupied by these Syrian Christians. His Mohammedan 
zeal added fury to his inhuman efforts to exterminate 
every trace of the Christian faith. He was far too suc- 
cessful. The Nestorian church was dealth a crushing 
blow at home, and its missionary labors ceased. 

There were no foreign missionaries settled among 
the Nestorians until about five centuries after their 
destruction by Tamerlane. The first missionary was 
appointed by the Presbyterian board and was sent to 
Persia in January, 1833. From that time until to-day 
the Presbyterian board has sent missionaries, established 
schools and distributed their literature among the Nes- 



176 

torians. The church of England also has sent mission- 
aries who are teaching its doctrines. And the Catholics 
from Paris followed the same policy, and introduced 
papel opinions among this people. But as the represent- 
atives of these mission boards are not bound by the tie 
of the same faith, therefore the effect on the minds of 
the people is often to alienate instead of Christianize. 
What these people need is the Christian doctrine; the 
doctrine of our Lord and Master should be carried to 
them to teach them how they have lived in ignorance 
and sin, and have been blind and without peace of heart. 
If only the Gospel could be brougth to them, they might 
come to Jesus. 



CHAPTER X. 

MOHAMMEDANISM AND CHRIST- 
IANITY COMPARED. 

QUESTIONS CONCERNING THE CREATOR 
AND THE FAITH. 



Some of Mohammed's teachings bear analogy to the 
Scriptures, but are far from Scriptural. His analogous 
passages are interesting when placed in comparison 
with the Bible, appearing as perverted versions of 
Scriptural narratives. It is probable that Mohammed 
learned to write only late in life, and to read Arabic, 
and he was ignorant of every other spoken or written 
language; hence he was unable to draw from the Old 
and New Testaments for himself, and was entirely re- 
stricted to oral instructions from Jews and Christians. 
The following story of the creation may serve as a speci- 
men: Mohammed said. On Sunday God created the 
gates of the highest heaven, and called it the first day of 
the week; on Monday the seven stories of heaven; on 
Tuesday He constructed the seven stories of the earth ; 
on Wednesday He made darkness; on Thursday He 
cerated the produce of the earth and all that is in it ; on 
Friday He made the sun, moon, and stars, and on the 
sixth day He created the whole world, and named the 
days of the week. When God had created the earth, it 

177 



178 

began to shake and tremble; then God created moun- 
tains and put them upon the earth, and the land became 
j&rm and fixed; and the angels were astonished at the 
hardness of the hills, and said, *'0 God, is there any- 
thing of Thy creation harder than hills ? ^' ' and God said, 
^'Yes, water is harder than the hills, because it breaketh 
them.'' Then the angels said, *'0 Lord, is there any- 
thing of Thy creation harder than water?" He said, 
*'Yes, wind overcometh water; it doth agitate it and 
put it in motion." They said, **0 our Lord! is there 
anything of Thy creation harder than wind?" He said, 
*' Yes, the children of Adam giving alms ; those who give 
with their right hand and conceal it from their left, 
overcome all. ' ' The Koran teaches, a liberal man is near 
the pleasure of God and is near the hearts of men as a 
friend, and he is distant from hell; but the niggard is 
far from God's pleasure and from Paradise, and far 
from the heart of men, and near the fire. The Moham- 
medans believe there are seven classes of men whom 
God will draw under his shadow on that day when there 
will be no other shadows; the first, a just king; the 
second, who hath employed himself in devotion from his 
youth; the third, who fixeth his heart on the Mosque 
till he returns to it ; the fourth, two men whose friend- 
ship is to please God, whether together or separate ; the 
fifth, a man who remembereth God when he is alone and 
weepeth ; the sixth, a man who is tempted by a rich and 
beautiful woman, and saith. Verily I fear God ; the sev- 
enth, a man, who hath given alms and concealed it, so 



171 

that his left hand knoweth not what his right hand 
doeth. We Christians say, God is no respecter of per- 
sons. * ' God so loved the world, that He gave Hjs only 
begotten Son, that whosoever belie veth in Him should 
not perish, but have everlasting life. ' ' 

Mohammed taught. Angels come amongst you (the 
Mohammedans) both night and day; then those of the 
night ascended to Heaven, and God asketh them how 
they left His creatures; they say: We left them at 
prayer, and we found them at prayer. Again says 
He, You must not say your prayers at the rising or 
the setting of the sun; so when a limb of the sun 
appeareth, leave your prayers until His whole orb 
is up; and when the sun beginneth to set, quit your 
prayers until the whole orb has disappeared ; for verily 
He riseth between the two horns of the devil. But we 
Christians believe, Jesus Christ is among us both day 
and night. We can pray at any time, because God al- 
ways heareth the prayers of His children. 

* * Islam as a religion is not true, it has not come from 
God. It does not and cannot satisfy the needs of the 
human heart it does not reveal God in His divine father- 
hood, in His love. His justice, and His holiness. It does 
not show man what his own original nature was, nor 
does it reveal to him what sin is and how to escape it. 
Islam is an anti-Christian creed. It is opposed to all 
true progress, whether moral or intellectual, political or 
religious. This being the case, then Mohammedanism 
cannot take the place of Christianity with advantage to 



180 

any section of the human race. Mohammed is in every 
way unfit to be an ideal of a human being. But Christi- 
anity has a duty to the Mohammedans, one which we 
cannot shirk without incurring serious responsibility. 
Christ died for them as well as for the heathen and for 
ourselves. To us is committed the ministry of reconilia- 
tion, the sacred duty of calling the followers of the Ara- 
bian anti-Christ to the foot of the cross of the crucified 
Redeemer, whose atoning death they deny and whose 
godhead they blaspheme. ' ' 

There is no moral teaching among the Mohamme- 
dans. Nothing is said to strengthen man's character, to 
make him a purer and nobler man. The first doctrine 
in their creed is: '* There is no god but God; Moham- 
med is the prophet of God. ' ' Mohammed said, the most 
excellent of all actions is to be friendly on God's ac- 
count, and to be at enmity with whomsoever is the en- 
enmy of God, of His Prophet (Mohammed), and of His 
people, the Mohammedans. But the Bible teaches us, 
whosoever calleth upon the name of the Lord, shall be 
saved. Christ taught us, to love our enemies and do 
good unto all, whether Jew or Gentile. The Koran 
** denies trinity, the divine sonship of our Redeemer, 
His atoning death, and His mediatorial office. Mo- 
hammed taught his followers that Christ had proph- 
esied of his coming when promising the disciples the 
gift of the Holy Ghost. Christ Jesus tells us that 
God is our Heavenly Father, loving, holy and just." 
Mohammed taught his followers, there is no similitude 



181 

whatever between God and man, nor is it desirable that 
there should be. The Bible informs us that man was 
originally created in God's image, that he was once holy, 
but is now fallen from this state. Yet God loves him 
and has provided a way for his restoration unto peace 
and the full realization of his being the child of God. 
The Koran, on the other hand, tells us that man was 
created weak, and that he is and always has been sep- 
arated from his Creator by a great gulf, but that his na- 
ture is just and ever will be. Man is in no sence a child 
of God, but he is a slave. We Christians believe that sin 
is the transgression of an eternal moral law, which is a 
neccessary part of the divine nature, hence sin is cont- 
rary to man's original nature as a being made in God's 
image and likeness. Mohammedans hold that sin is the 
breaking of certain arbitrary rules laid down by God 
for man to obey, and that, if they only obey the com- 
mandments of Mohammed, God will change those rules 
for the sake of His apostle (Mohammed), here or after 
death, and will reward them with beautiful mansions; 
even those that are in hell, will be taken to Paradise, 
because they have kept the prophet's law, though not 
perfectly. 

Mohammed said to his people. Whenever one of you 
go to sleep, the devil ties three knots upon your head. 
Therefore, if a believer awakes and remembers God, 
this opens one knot, and if he performs the ablution, 
this opens another; and if he says prayers, this opens 
the last; and he rises in the morning in gladness and 



182 

pnrity. When he washes his face, he washes away those 
faults which his eyes have caused him to commit ; and 
when he washes his hands, it removes those faults which 
they may have committed; and when he washes his 
feet, it dispels the faults towards which they may have 
carried him, so that he will rise up in purity from the 
place of ablution. The Bible informs us that salvation 
consists in the deliverance from the guilt and power of 
sin and in the restoration unto our first nature, and of 
bringing our whole nature in harmony with God. Ac- 
cording to Mohammedan faith, salvation means escape 
from the punishment of sin, while their mystics would 
explain the word as signifjdng deliverance from mental 
ignorance regarding God. We Christians believe that 
redemption is to be obtained freely through the atone- 
ment wrought out for us by Christ Himself. Mussul- 
men maintain that they will be made righteous by their 
works or through Mohammed's intercession, while 
others maintain that Hassan's and Hossen's death were 
the atonement for sin. We Christians believe that Christ 
was offered to bear the sins of many; and unto them 
that look for Him shall He appear the second time, 
without sin, unto salvation. Therefore, there is no 
other way for mankind unto salvation, but through the 
Lamb of God, which taketh away the sins of the world. 
Mohammed promised his followers a heaven of car- 
nal delight, and told them of a place of torment into 
which they would be cast should they refuse the doc- 
trines which he taught. Says he, When a believer is 



188 

nearly dead, angels of mercy come, clothed in white 
silk garments, and say to the soul of the dying man: 
**Come out, thou who art satisfied with God, and 
with whom He is satisfied; come out to rest, which is 
with God, and the sustenance of God's mercy and com- 
passion, and to the Lord who is not angry/* The soul 
comes out like the smell of the hest musk, and it is 
handed from one angel to another, until they bring it to 
the doors of the celestical regions for its rest. But when 
an infidel (a Christian or a Jew) is near death, angels 
of punishment come to him, clothed in sackcloth, and 
say to his soul: ''Come out, thou discontented, and 
with whom God is displeased; come to God's punish- 
ment." Then it comes out with a disagreeable smell, 
worse than the worst stench of a dead body, and they 
bring it to the place of its punishment, where other in- 
fidels are to be punished. The angels throw them into 
hell from a height of forty years' journey. We Chris- 
tians are informed of two ways — one which leadeth to 
destruction, and many are they who wander on it; the 
other, which leadeth unto life, and few are they who 
find it. All who enter the narrow gate will be rewarded 
and called the children of God ; while the others will be 
separated for everlasting damnation. 

Every individual Christian knows that all the Mo- 
hammedans are lost if they do not confess their sinful- 
ness and their needs of an atonement for sin, and be- 
lieve in Jesus Christ, the Redeemer, who has atoned for 
their sins. It is a marvelous field for us to labor in. We 



184 

must go with the cross of Christ to conqner;the religion 
of the Arabian anti-Christ shall then fade before the 
powerful Gospel of our Lord. I do not say there is no 
Christian work done in Persia ; there are some workers, 
but we need more qualified men to satisfy the needs of 
hungry souls. We must ask our Father to send faithful 
workers for the great field, who are qualified to teach 
the true way to salvation and are not afraid even of 
death, but are willing to give up their lives for the ser- 
vice of the Truth. We must not say, "If God wants 
to convert the heathen, He can do it without us. ' ' You 
and I are the very persons to do great work for His 
name 's sake. Some of them know something about God, 
but do not worship and follow Him. The sons and 
daughters of Persia are bound by the Arabian anti- 
Christ. Dark clouds have covered their spiritual sight. 
Some of them understand the difference between right 
and wrong, but their hearts are tightly closed. No 
windows are to be seen for God's sunlight to turn their 
night to day. They are dead in trespasses and sin. They 
will be overtaken by death, and at beholding the glory 
of Him, whom they served not on earth, will hide their 
faces in fear and trembling. Every one of them will 
then know that the wrath of God is upon them. 

The weakness of Mohammedanism in Persia gives 
us opportuntiy to convince the people of their false 
religion. We invite them to search their Koran and tell 
us what they find there that will satisfy the needs of 
the soul. It is needless to say, Mohammedanism knows 



186 

of no atonement and no Saviour. I may be permitted 
to quote from my first volume, *' Mohammed the Last 
Prophet," the following conversation between a Mo- 
hammedan and myself : 

Myself — Good morning, my friend, Mohammedan. 
Where are you coming from? 

Mohammedan — I am coming from a visit to my 
prophet 's grave, who is the last prophet ; and God spake 
to him to lead us, his people, in the fellowship of him. 
My. — That Mohammed who slew thousands of inno- 
cent Christians? 

Mo. — He had zeal for his people; and wanted his 
book to be read by all, because it was the last divine 
revelation sent from God. 

Mo. — Well, Christian, where are you coming from? 

My. — I am coming from the Hill of Calvary and 
grace of God, through His Son, Jesus Christ. 

Mo. — He was not the Son of God. If He had been, 
no one could have killed Him. But He died, and will 
never be seen again. 

My. — He is a king to-day and forever; there will 
never be an end to His kingdom ; He died for our sake, 
God His Father raised Him from the grave, and He 
lives forever. He has called us brethren, and all who 
do not belive in Him will be lost. 

Mo. — How am I to know that He is the Son of God, 
and died to save all the world, as you say, and was 
raised from the grave, as I have never heard such things 
before, and gave salvation to all that believe in Him? 



187 

And you say he is living in heaven to-day, and forever ; 
and you also say that He will come again? 

My. — Here is a book, the Bible; read it and see if 
you have read such a book before. And see life eternal 
in it. I am sure you will like all its teachings better 
than Mohammed's. It tells us to be loving, faithful, 
true to God, to love our enemies, and forgive all that 
have sinned against us. Altogether, it is full of bles- 
sings and life. Christ is gone before us to prepare a 
place for each one that gives Him his heart and calls 
Him his Saviour. You see, neither your book nor your 
prophet teaches these truths. 

Mo. — You do not mean this book will give me life 
and all that you say? 

My. — This book, which is His word, will tell you all 
about Christ. If you read it and ask Him to help you, 
you will experience His blessings upon you. 

Mo. — Suppose I believe in Him, can He make me a 
place in Heaven? 

My. — Not only for you, but for all Mohammedans 
and other nations. Come, leave your idle hopes; be- 
come a Christian brother. 

Mo. — Dear me, what about Mohammed? If he knows 
I am going to leave him he will be angry with me. Then 
your Christ must be known pretty well in heaven. 

My. — You heard me say He is the Son of God. He 
and His Father are one. Both are everywhere. "With- 
out Their will nothing is done on earth or above. There- 
fore, heaven is His throne, earth under His feet. He is 



188 

ruler of all and in all. Truthfully He says: ** Heaven 
and earth shall pass away, but My word shall not pass 
away. " If you Avill accept Him as your Saviour He will 
take care of you according to His promise. You do not 
need to be afraid of Mohammed. If he asks you, why 
did you leave him, teU him that Absalom Shabaz gave 
me a better book to read, and I obeyed its teachings. 

Mo. — I never heard of these teachings before. I al- 
ways thought Mohammed was the only true prophet. 
But now I can read and hear. There is no name under 
the heaven to give salvation to mankind only Jesus. 

My. — Will you obey Him and be one of His children? 

Mo.- — I always seek the right religion. I am sure I 
have got it now. Not only myself will accept Him as 
my Saviour, but I will work to bring my people to the 
light of His Gospel. 

Large communities of people in Persia were never 
and are not at present content under the Moslem system 
and they bear it as a yoke; others are weary of the 
bondage of a false religion, and of long pilgrimages; 
while thousands join the mystical belief of the Babb, 
which is undermining the whole structure of Islam. The 
fireworshipers have tried and are trying by the doctrine 
of Ahura to bring their divine near them, and behold 
they have placed it beneath them.^ Yet they feel not 
satisfied and ask Ahura, their supposed creator: Life, 
and birth and death, and change, what are they? I ask 

1 They could not tell which of these — fire,sun or water — is su- 
preme, so each becomes supreme in turn. 



189 

of thee, who was the father and creator of righteousness 
in the beginning? Who established the sun and the stars 
in their way ? Who upholds the earth and the skies that 
they fall not? Who made the waters and the trees? 
Who is in the winds and storms that they so swiftly 
run? Who, Ahuru, has created the good-minded be- 
ings? 

I ask of thee, Ahura ! Who created, perfect, the 
light and dark? Who created moon, morning and 
night, and the laws which tell the priest his duties? 
Who causes the moon to wax and wane. These, with 
what is known else, I desire to know. To know these 
things, I approach thee, Ahura, Mazda, bounteous 
giver of all good. 

The poor creatures wait for the answer to their 
prayers and questions, but there comes no answer from 
Ahura. Why, Ahura! art thou dead, art thou asleep, 
art thou to busy to answer our prayers? Ahura does 
not hear; the imagination cannot supply their deep 
need, their hearts' distress rises beyond measure, but 
there is no answer. Then, they speak kindly after Ahura, 
in order to win him back, to obtain his blessings, and to 
get refuge under Jiis shadow ; but in vain, there is no 
answer. They themselves try to comfort one another in 
saying : Ahura has created us, has formed us and keeps 
us. Ahura! for whose kingdom, power, and mighty 
works, we praise him above all beings worthly to be 
adored, who dwells with us, with our herds to protect 
them. The Fravashis^ of the pure, we praise ; the best 

^ The guardian angels. 



190 

purity, fairest, immortal, glorious, containing all that 
is good; the good spirit, the good kingdom, the good 
law and the pure wisdom. 

The clouds of mountains, all which the eye beholds 
through the good mind, sun, stars, and moon which 
ushers in the day — all move to thy praise. righteous 
Ahura. And I with my mouth will sing thy praise, in 
truth, as long as I have breath. Let the creator aid with 
good mind all that increaseth right conduct, by his will. 

Is it not important for the stewards of the Gospel, at 
once to awaken within themselves the feelings of deep 
and active charity for these benighted multitudes of a 
false religion? Is it not time to use the weapons of 
Truth? 0, how little is done for Persia, for the num- 
bers that are carried astray by the Arabian anti-Christ I 
What field anywhere can compare with Persia for the 
wonderful possibility for preaching the Gospel? Yes, 
indeed, we must satisfy the needs of thousands who 
have never heard the cheerful message of the Saviour. 
Many are eager to hear the truth. Great numbers are 
dead and dying, who never heard a word to comfort 
their souls ; are moving in the depth of the dark world, 
have ears and eyes, but are powerless in sight and hear- 
ing ; scattered in all directions, guided by false prophets 
and shepherds. Behold, they are sinking away! The 
precious souls are sinking into the gloom of eternity's 
night. Throw out the live line, my brother! Save the 
drifting souls, by giving them tidings of the humble 
Shepherd ! 



191 

What shall we do for these people? What would 
Jesus do ? Can He answer the wants of the East as well 
as the demands of the West ? Can He arouse the dreamy 
Orientals as well as inspire the energetic Occidental? 
Can He be to the Oriental all that Mohammed is, yea, 
more? By all means He can do more. He whose light 
can strike into the shadows of the mountain cave, He, 
too, can shine into the darkened heart of man and reveal 
its secrets. He who so loved the world that He sent His 
Son, not to condemn the world, but that the world by 
Him might be saved. He, too, can jGlll His children with 
the power of His spirit for the advancement of His 
kingdom. 

What have Mohammed and Zoroaster done for the 
East? Have they satisfied the deep need of those peo- 
ple? Nay! they have not. Is Christ like unto them? 
Is He a creature as they are ; nay I He is not. He is not 
an affect as the werej He is a cause, a person, a 
king ; the king of kings. He is perfect God and perfect 
man. He is He, who lays His hand on nature's rocks 
and they are as the wax in His fingers. His voice calls 
back the dead. Unto His voice the waves and winds 
hearken. He is nature's master. He drives back with 
a word the cloud of sorrow, and the darkened life 
blooms with beauty as heaven's light rushes in. He 
touches the soul all shiveled up with sin, and life leaps 
and walks and glorifies God. AU this the God-man 
Jesus does. Can He not also cleanse the sinful hearts of 
the Orient? Yes, indeed, He can. We also as His fol- 



192 

lowers must advance, encourage and help the mes- 
sengers of His Gospel to baptize any man who says, I 
believe in Jesus Christ the only Son of God. Then no 
hand can write, nor tongue can speak, the blessings to 
those who send the news of the Gospel abroad. 



